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 SVMME 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 TLMOTHEVS and SILAS By Thomas Wilson one of the six Preachers in the Cathedrall Church of Canterbury ¶ Our beloued Brother Paul according to the Wisedome giuen him of God hath written vnto you which the vnlearned and vnstable peruert to their owne destruction 2. Pet. 3 15. ¶ What Epistle of Paul is not more sweete then Honie AVGVST ¶ The sublimity of Pauls minde went beyond the Heauens Chrysost. ¶ This Epistle is a Catechisme for Christians and a perfect body of Apostolicall Doctrine Paraeus LONDON Printed by W. Iaggard dwelling in Barbican 1614. The Authors Epistle to the Christian and Courteous Reader THe counsell of the Heathen Poet for the maturity of publique writings Nonum prematur in annum hath not beene of me altogether neglected for I begun the exposition of this pairelesse Epistle some seuen yeares sithence at least after I had serued three whole Apprentiships in the Ministerie of the glorious Gospell of God According to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our latter thoughts bee wiser then our first I went ouer it againe by Catechizing Questions and Answeres in my Charge when I had once finished it by Lectures or Sermons All this while I had not a peece of a purpose to publish it being resolued it shold serue as Seede for that portion of the Lordes fielde and Husbandry committed to my care and trust partly because diuers learned Commentaries of Moderne Writers both forreigne and domesticall and some of them in our Mother-tongue were already extant vpon this Epistle but especia'ly for that Iiudged my selfe farre vnsufficient for such an enterprise As there was small reason after such burning lampes to erect my obscure light so I saw great reason to esteem my worke very vnworthy the publike view of this lettered and iudicious Age. Yea though sundry of my fellow-helpers in the Lord who by occasion of their businesse in our Citty were partakers of part of these Labours both by word and writing out of other Diocesses solicited me both earnestly and often For all this I suffered it to lye by mee rudely drawne out in Papers for mine owne priuate vse At last being much mooued thereunto by three seuerall Letters I was willing to part from my Coppie with expresse charge to him who receyued it a Friend in London vpon good Reasons rendred that it should onely bee surueyed by some skilfull Ministers to haue their opinion and aduice about the fitnesse of the publication cre it came vnto the authorized Licenser for two eyes see more then one And in matters of this kinde it is wel knowne to some I haue not trusted my selfe Euerie man in his ownc cause is party and therefore partial Lookers on often see more then the Actors doe But being preuented it was put into the Examiners hand before I had set too my last hand Afterward it was by my friend sent downe to me to be polished and perfected Perceiuing how heauens prouidence had brought it thus vppon the stage that it might both see and giue light what was I that I should resist it Where it may be marked that where God leadeth the way there it is safe following and comming after I yeelded the more willingly considering the motion and opinion of many Iudicious friends touching the fruitfulnesse of it did cal it out also for that my other weake endeuours in this kinde namely my Dictionary of the Scriptures found gracious acceptation entertainment of this present worke I haue the more reason to hope well not onely because of the excellency and variety of the matters handled and namely in the manie and maine differences betweene the ancient faith of the Romanes to whom Paul wrote and the newe vpstart opinions of our seduced Romanists against whom wee preach and write but also for the vnusuall and not vnprofitable manner of teaching by Interpretations Doctrines Reasons and Vses a forme wherein neuer any Comment on this Epistle was set foorth before As Iacob when his Sonnes were to trauaile into Egypt for Corne prayed for them saying The God almighty giue you mercie before the man so to this Treatise being to trauaile into many places I wish that it may finde fauour in their eyes that shall reade it To which purpose gentle Reader whosoeuer thou be suffer me to aduertise thee of some fevv things whereof I thinke it requisite thou shouldst take notice somwhat to excuse such faults as in such a worlde of matter I could not but run into beeing a man and more subiect to erre then inumerable other men 1. First thou hast here but an Epitome abridgement of longer discourses for the points of doctrine were largely followed furnished in my Sermons which in this Dialogue are contracted Wherein if you meet with some tautologies and super fluities or with dislocations som things not set in the right place or claudications and defects impute it I pray thee to the multitude of businesses being 3. times at least euery weeke in the publike vse of my Ministry whilst I did peruse prepare this to the Presse 2 Whereas some Doctrines are but lightly touched left bare without any amplification it is eyther because they were more obvious and casie or else are enlarged in some part of the Booke or because the volume would haue swolne too much if I had dilated all alike Looke for these tearmes Coherence Scope Sum Parts Interpretation Doctrines c. but sometime pointed in the Margent yet mostly noted in the body of the Booke as will be of any heedfull Reader easily obserued 3. Howsoeuer this whole Booke seeme and indeede is bigger then at first was thought of the Epistle beeing exceeding rich in Doctrines whereof thou hast scarse the gleanings yet the particular Dialogues will be deemed rather too compendious Matters being rather pointed at with the finger then explicated to the ful not so much the truth spoken out as an hint giuen what might be spoken leauing good grounds of Meditation to such as haue the gift and Art of Meditating 4. These things were preached in a popular Auditory for the most part where care was had to vtter high things in homely plaine words therefore the learned are to beare with it if they alwayes finde not the sublimity of the stile to answere the Maiesty of the matter I had rather speake fiue words to edification then a thousand to vaine ostentation And because I did not enioy
the constitution of body in equall tenour during the handling of this Epistle the Reader therefore may not looke for equal exactnesse of stile and stuffe in euery part of this Booke 5. I had a care to accommodate my selfe as for manner so for matter to my Auditory in that regard haue pressed some points further then some other and passed by or lightly passed ouer more pertinent to the text to driue home some others more fitting to the times and persons where and with whom I do liue Howbeit this thou shalt finde vniuer sally thorow the whole Booke that both the naturall sence of words and phrases and the Analysis or artificiall disposition of the Text with Summe Scope and Coherence of euery Sentence is constantly and faithfully I trust deliuered But for as much as there was an Ocean of hard and dark some both things to be entreated and Texts to be interpreted wherein I mette with great diuersity of Opinions among Expositors so as it was difficult if not imposible for such an one as I am to hit the marke in euery passage of this Epistle therefore in my best humblenesse and reuerence I submit my Spirit vnto the Prophets being not onely desirous but beseeching the Learned Teachers and guides of our English Church in loue to shew me my faylings whereof I feare they shal find not a few not slight ones Concluding with the Poet Si quid nouisti rectius istis Candidus imperti si non his vtere mecum What righter things thou knowst impart Or what I bring thee take in good part Thine in the Lord Tho. Wilson THE EPISTLE OF the Apostle PAVLE to the Romanes Explained and Opened Familiarly in Forme of a Dialogue betweene TIMOTHEVS and SILAS Wherein ye haue for the most part 7. thinges performed on euerie Text. 1. The Scope 2. Summe 3. Method 4. Interpretation with their 5. Doctrines 6. Reasons 7. And Vses of euerie Text. DIAL I. Timotheus WHat was the chiefe Argument and Occasion of Writing this Epistle Silas A Difference and dissention betweene the Iewes Gentiles which was abused by the malice of Satan and was likely to haue much hindered the course of the Gospell yea to haue stifled and choakt it in the verie Cradle and beginnings For the Iewes which did beleeue did thinke thorough the suggestion of some false Apostles Acts 15. that the Legall Ceremonies were to be still obserued as necessary to Saluation that vnlesse men were circumcised and kept the Law they could not be iustified and saued by Christ. Whereas the beleeuing Gentiles did knowe by the Doctrine of the Gospell their exemption from Moyses Law being taught that in the death and passion of our Lord all Legall rites were fully determined and that Faith alone in Christ was sufficient to Iustification before God Heereuppon arose no small discorde betweene Iewes and Gentiles which were mixed together the Iewes bearing themselues insolently because of their priuiledges despised the Gentiles as enemies of Moyses Law and the Gentiles insulting ouer the Iewes as reiected of God for the contempt of Christ. To compound this dissention Paul the Apostle framed this Epistle First shewing that neyther Gentiles by their naturall Woorkes or Iewes by their Legall deeds could be Iustified for somuch as the one violated and brake the Law of nature and the other the Lawe of Moyses therefore both the one and the other were to be Iustified thorough Christ alone apprehended by a true and liuely Faith After this generall Doctrine reaching vnto the ninth Chapter there he doth in more perticular sort represse both the insolency of the Iews by prouing that the promises were giuen and became effectuall onely to the true Israel euen to such as were of the faith of Abraham to all the Elect of God which beleeue in Christ and not to the carnall seede which came of Abraham onely according to the flesh Then in the 11. Chapter conuerting him to the Gentiles he perswadeth them vnto humility that they should modestly behaue themselues toward the Iewes forsomuch as diuers of them were dayly called to the Faith and towardes the second comming of Christ God would graffe in againe the whole Nation and make them the Members of the Christian Church When the fulnesse or bodie of the Gentiles should enter into the same then the blindnesse of the Iewes should cease it being neyther totall nor final but only in part and for a time In the 14. Chapter againe Paul setteth vppon Iewes and Gentiles exhorting them both with many and waighty reasons vnto Brotherly loue and peace not to be diuided one from another or to iudge and contemne one another about Dayes and Meats and such things as were of a middle nature The rest of the Epistle is spent in exhortations to Morrall Good-workes both speciall in respect of a Calling and generall belonging to all Christians Chap. 12. and part of the 13. where politicall duties be vrged both of the Maiestrate and of the Subiect Finally after diuers salutations and familiar matters he doth verie grauely conclude the Epistle with admonition to take heede of false Teachers with giuing of Thankes and praises of God Tim. What is the scope of this Epistle Silas To teach the way of obtaining true Righteousnesse which is not by works but by a liuely faith in Christ Iesus Tim. Are there any more matters handled in this Epistle Silas Yea sundry and most waighty as namelie about Originall Corruption Sanctification Spirituall Combate the vse of the Law of the remnants of sinne the benefites of afflictions the Constancie of Beleeuers Election Reprobation Reiection Prouocation of the Iewes Morrall Ecclesiasticall and Politicall duties Christian Liberty familiar matters Tim. What Reasons may mooue vs to loue and Studie this Epistle Sil. 1. The worthinesse and variety of the Matter 2. the Method and order of writing being verie exacte 3. the Dignity of the Instrument or Pen-man being an Apostle that had seene visions and Reuclations 4. the Maiesty and Wisedom of the Author being the God of Wisedome and Maiesty Tim. Into what Parts may this Epistle be diuided Into two parts 1. the Title and Inscription The Epistle c. 2. the Treatise Paul an Apostle c. The Treatise hath a preface ad Verse 16. wherein Paul Saluteth the Romaines wishing them good thinges and describeth the person of Christ also testifieth his pur pose of visiting them after the Preface is a Doctrionall institution vnto Chap. 12. and another exhortatorie vnto the end of the Epistle Tim. What Significations be there of this worde Epistle Sil. It hath two the one vnproper and borrowed the other proper and naturall by the vnproper signification signifieth any thing that representeth the minde of another Thus the Scriptures bee Gods Epistles also the Corinthians are called Pauls Epistles because their conuersion by his preaching as an Epistle of recommendation did commend him for a true Minister of Christ 2. Cor. 3 2. Secondly in a proper signification it
Good Deut 4 8 5. Acts 9. 2 3 4. The Law would free vs from death Thence called a quickening Spirite In respect of Author Of manner Of obedience Of the end to teach vs the worship of God who is a pure Spirit Lex ordinat hominem ad spiritualem obedientiam Indeed wee should be spirituall and free from death it we would do the Law Law is a rule of spirituall holinesse A transition to the third part of the Chapter Paul now speakes no more in time past I haue but I am * Vocibus Apostoli sunt gemitus sanctorum pugnantium contra carnales concupiscentias August Paul was partly spirituall partly carnal euen after new birth Agnascit et dcplozat potentes peccati inse habitantis reliquias Paraeus As Salomon and before him his Father Dauid did Psal. 〈◊〉 Paulus de se loquitur in proescnti absque fictione vcl prosopopoeia scd ingenue ex sensu infirmitatis suoe Sighes cōplaints of trobled sinners can hardly be brought in order yet Paul is not without Method Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. Psal 10 12. 130 3. Phil. 3 17. If I doe what I would not then I consent to the Law that it is good but the former is nue therefore the latter Mark 20 6. Non loquitur de carne Physice sed I 〈◊〉 ogice 〈◊〉 3. Part. Voluntas bonum eligit care bonum eligit intercipit Paraeus Psalme 119. Tutus siattonitus securus si cantus Tertull. A Maior in Canterbury beheaded for comforting Rebels Edward 4. In the north many vndone for fauouring the two Earles 2. Part. 1. Part. 2. Part. 3. Part. 4. Part. Heb. 2 15. 16. Christ had not saued vs from sin being himselfe a sinner Heb. 7. 25. See this in the story of Pbaraoh Exod 1 2 c Also of Nebuchad 〈◊〉 and 〈◊〉 in Daniell Ier. 9 23. 1 Cor. 3 18. 19 20. Confutation Instruction Humiliation Consolation Psal. 33 6. Esay 59. 21. Rom. 8 16. The Spirit of Adoption is peculiar vnto Children Galath 4 6. It leadeth the willing it haleth not vnwilling The will cannot be compelled but willeth all freely which it wisheth Children of Gods purpose 2. and actuall children being called 2 Cor. 2 1 Proposition 2 Assumption 3 Conclusion Abba Pater Why we must labour for certainty of our adoption As in Martine Marbecke that fained himselfe to be Edward 6. 2 Proposition 2. Assumption 3. Conclusion The truth po wer mercy of God the promiser cause me to be of good hope Bernard Ephes. 1 13. 1 Proposition 2 Assumption 3 Conclusion 2. Heires 3. Heires of God 1 Pet. 1 4. The ends and vses of the Crosse. 〈◊〉 Rom. 5 3 4. 〈◊〉 posuere dy 〈◊〉 laborem virtutis via 〈◊〉 〈◊〉 angusta porta Quality Quantity 4 Doctrine Reasons 5 Vse Drift Summe Part. Interpretatiō Doctrine Reason Vse 2. Doctrine Vse 3. Doctrine Reason Vse A righteous man regards the life of his beast saith Saloman 〈◊〉 Doctrine Reasons Vses Doctrine Reasons Suprema regula iustitiae 〈◊〉 Dci 〈◊〉 Drift Parts Interpretatiō Doctrine Reasons What differēce between faith Hope Faith is before hope as the cause before the effect Vse 2. Part. Vse Ospes fallaces meritis considere nostris Doctrine Reasons Vses I will be with thee saith god to Moses Exod. 3. God and Moses will be strōg enough euen against Pharaoh The Godly faile in their prayers for lack of knowledge Facit nos postulare quae Dco placet Quiasunt de re incnarrabil's sci vita aeterna Facit gemere plus quam dici potest Drift Summe Order or me thod Interpretation The word know is set against opinion or doubting 1. Doctrine Similitude Vse Inter hoec omnia etiam eaquoe nibil sunt numerantur Bernard 〈◊〉 humiliores reddunt doctiores Aug. Cooperantur nō per se operātur sed concurrant cum causa operante Paroeus 2. Doctrine Reason What it is to loue God aright The fountain of our loue to God is Gods loue to vs. Augustine referreth this to the purpose not of the elect but of God They which be predestinate doe not perish because Gods predestination is not deceiueable August Parts Interpretation It is not a prescience of merites and truth which is the cause of election Doctrine Vse Destinare est rem ad certum sinem ordinare Praedestinare est proeordinare antcquam ad fi nem mittas Vse Scmen aut igniculi Fidel in insantibus How faith doeth iustisie not iustify See 3. Chap. Sanctificatio est gloria inchoata Glorificatio cst sanct ficatio consummata Election not vniuersall Predestination free 1 Tim. 6. 17. Mauritius who dyed most miserably Non 〈◊〉 tradid t sed occisions 〈◊〉 1 5. Hebr. 13 5. 1 Cor. 3 22 23 Iohn 6 17. The question hath heere the force of a negotiation and stronger deniall A Maxime logicall Who shall dis allow whome God allow eth Gods iudgement seat is highest saith 〈◊〉 A speech borrowed from Kings who set at their right hand their chiefe and greatest Officers and fauourites as Salomon vsed Bath sheba 1. Kings 2 19. For Christ to make intercession and to pray is not to bee taken properly but to shewe the good will of the Sonne to vs as Chrysostome noteth Seeing Christ suffered for euill seruants why should not we suffer for a good Lord we had profit by his sufferings he can haue no profit by our passions Ambrose They are slaine without any resistance Duplex persuasio vna fidei altera charitatis haec aliquādo sallitur illa nunquam Lutherus An Oath a part of Gods worship Deut. 6. Dolor est morbus excrucians animum ex malo vel imminent vel presente oritur Cicero A thing vnheard of that for Christs sake one should wish to be separated from Christ. Hierom Like to that of Christ Father if it be possible So ought Moses prayer to be vnderstood Exod. Blot me out c. This was a priuate condition next is publike The chosen people of God his flocke his sheep his lot his inheritāce consecrated to the true God not as Athens I elos Sicilia were dedicate to false Gods which yet they reckned their honors Ephe. 1. 4 5. All these ren thinges they be not virtues of the 〈◊〉 but guiftes of God to keepe them from pride Chrysust Chrysost vnder standeth it of Christ the Sonne If beside Christ they cannot find any other person to whom these words may be referred let them leaue this glory Ambr. A child of so many prayers and teares cannot be lost as one said concerning Augustine the sonne of Monica Coherence Method Summe Interpretation Doctrine Reasons A doubt A solution A 2. doubt Vses Interpretation Doctrine Reasons Vses Scope Method Interpretation Summe Doctrine Reason Vse 2. Doctrine Interpretation A doubt A solution As Sarahs wombe being barren was not cause of procreation so water in Baptisme is a thing cold dry vnable to regenerate Doctrine Reason Vse 2. Doctrine Reason Vse Oracles of Apollo at Delphos were
giuen by the de rection of the starres and what more false or doubt full Scope Summe Coherence Method Doctrine Reason Vse Scope Summe Notation of the word Diuision of the thing Definition What election is 1. Election eternall 2. Particular 3. Election in ferreth reprobation Propositū dei ad uersu vni genus humanum sese extendit inquit I utherus In massa pura aut corrupta In massa corrupta was election made Reasons Oracles is of the purpose of God and the good plea sure of him who calleth Origen Election com meth from the will of the Elector not from any thing in the elected Reprobation priuatiue and positiue We ought to be content with this that Gods will is the onely cause of election Phocius 7. end of elec tion Gods glory 8. effects of election 9. election vn changeeble 10. election knowne Rom 9 23 24 Doctrine Reasons Vses Will to good is not of nature it is Gods gift P. Martyr 2. Oracle A doubt Solution How this text doth fit the purpose of Paul A doubt Solution Doctrine Reason Scope Parts Debilum sinon reddis habes quod gratuler's sireddis non habes quod querarn Idem Augustine was of this opiniō for faith but retracted it Latct discretionis ratio sed non 〈◊〉 ipsa discretio Aug. Note This Texte makes much against them which holde the beginning of our saluation to come from our selues August Summe Parts Interpretation Doctrine Nos volumus sed Deus qui dat bene velle August Hoc appertissime contradicit Apostolo qui tribuit Dco quod demit voluntati Totum Deo detur qui voluntatem et 〈◊〉 et adiuuat bonam facit et conseruat Scope No reason why God did this to Pharaoh rather then to another King Chrysost. Paul might by an example of the Iew haue confirmed his purpose but wisely he did it by an heathenish king Doctrine Reason As Pharaoh omitted nothing which might bee for his owne destruction so God lefte nothing vndone which might be for his correction 〈◊〉 Interpretation Doctrine Reason Pharaoh 〈◊〉 〈◊〉 libero arbitrio Deus indurauit Pharaonem 〈◊〉 〈◊〉 Aug. The will of God cannot be resisted because it is most mighty yet it is by no meanes vniust but most vpright Amb. Origen Esay 45 〈◊〉 Psal. 135. 6. Exodus 39 7. Iob. 12 10. Duke 12 5. Ephe. 1 11. Scope Summe Interpretation Doctrine Reason Vse Scope Interpretation Doctrine Reason Vse 2. Doctrine Vse 3. Doctrine Vse 4. Doctrine Reason Vse Interpretation 5. Doctrine Reason Vse 6. Doctrine Reason Vse Summe Interpretation 1. Doctrine 2. Reason Similitudes Vses A doubt Solution Markes of a calling which is effectuall 2. Doctrine Reason Vses 3. Doctrine 4. Doctrine 5. Doctrine Reasons Reason Doctrine Proofe By scripture By reason Vse 2. Doctrine Proofe Reason Parts Method Interpretation 1. Doctrine 2. Doctrine Doctrine Doctrine 2. Doctrine Summe Parts Interpretation Doctrine Vse 2. Doctrine Reason Vse A doubt Solution 3. Doctrine Vse 4. Doctrine Reason Parts 1. Doctrine 2. Doctrine Reason Note Doctrine Reasons Vses 〈◊〉 Interpretation 2. Doctrine Reasons Vses Iohn 17 9. Parts Interpret Doctrine Reasons Vse Luke 9 34 35 Method Interpret Doctrine Reason 2 Thes 2. 8. Vse Ignorantia excusat non a toto sed á 〈◊〉 2. Doctrine Reason Vse Interpretation 3. Doctrine 4. Doctrine Reason Vse Interpretation 5. Doctrine Reason Similitude 2. Part of Chap. 6. Doctrine Reason Vse Drifte Method Parts Coherence Interpretation Summe Doctrine Reason Vse The formet Doctrine teacheth that Faith properly taken 〈◊〉 not but in respect of the obiect Christ from whom it hath al vertue and power How the law doth bring to Christ. Vse Much more worthy of reproofe are such as be neuer a whit affrighted greeued by hearing the threats of the law these be 〈◊〉 from Christ. 2. Part. 1. Doctrine 2. Doctrine Summe Scope Interpret 1. Doctrine Reason Vse Interpretation 1. Doctrine 2. Doctrine 3. Doctrine A doubt Solution Vse The law hū-bleth vs by shewing what we ought to haue and yet haue it not by our owne default also it prouoketh by prayer to secke it Scope Summe Parts Interpretation 1. Doctrine 2. Doctrine Faith properly taken is not our iustice before God A doubt A solution Therefore Law and Gos pell to be destinguished by the nature of doctrine and not by bookes Vse Doubt Solution Interpretation Doctrine Reason Vse Doctrine Doctrine Doubt Solution Vse To him who hath not the fruit of these to him Christ is not dead risen and ascended Scope Summe Parts Interpretation Doctrine Reason Vse Similitudes Vse 3. Doctrine Interpretation Doubt Solution Doubt Solution Doctrine Aidoubt Solution Vse Coherence Method or disposition of the Text. 2. Degree of Saluation Iewes Gentiles be equal wherein and why Interpret Doctrine Reason Al that be iustified by faith onely are freely iustified Amb. in 3. ad Rom. God hath Iustified vs v. sing thereto no workes but saith onely cbrys in 3. Rom Onely Faith in Christ doeth make vs cleane Aug. Vse Quod primam id verum sal sum quod posterim 2. Doctrine Reason Vse Colos. 2 2. Iohn 17 3. Iohn 6 40. Ephes. 3 12. Doubt Solution Doubt Solution Confessio est via qua peruentur 〈◊〉 Bez Note Doctrine Scope Doctrine Reason Vse Doubt Interpretation 2. Doctrine Doctrine 3 Method Interpret Doctrine Vse 2. Doctrine Reasons 2. Doctrine Doubt Doubt Solution Reasons Vse Doctrine Reason Vse Doctrine Reason Doubt Solution Vse Preaching of the word is as Oyle faith as the Lampe As the Lamp without oyle goeth out so faith without preaching Interpretation Doctrine Reason 〈◊〉 Cor. 3 12. Called to preach not to Sacrifice Coherence Doubt Solution Doubt Interpretation Doctrine 2. Doctrine Vse 5. Doctrine Reason Ezek. 3 18. 1. Cor. 9 16 17. Part. Interpret Doctrine Vse Doubt Solution Doubt No kingdome of note in the world but within 40. yeares after the passion of Christ receiued the Gospel saith Egisippus Vse 〈◊〉 brought in ra ther tyrannical subiectiō to the Pope then pure religion Peter Martyr Obiection Summe Answere Interpretation Doubt Solution Doctrine Vse Doubt Solution Doubt Solution Solution Doctrine Summe Interpretation Doctrine Reason Vse Doubt Solution Doctrine Doctrine Scope Parts Obiection Solution 1. Argument to proue that all Iewes wer not Reprobates Doubt Solution Gods loue is vnchangeable and his election constant Proofe from scripture Vse Summe Parts Interpretation Doctrine Reason Doctrine Reason Doctrine Reason Doctrine Reason Vse Doctrine Reason Deus est totus Oculus Doubt Solution Doctrine Vse See du Pless his booke of the mystery of iniquity Gratia nullo 〈◊〉 gratia nisi 〈◊〉 modo 〈◊〉 August Summe Doubt Solution Doctrine Reason Parts Doctrine Vse Vse Doubt Solution Doctrine Reason Vse Popish cuasions Vse Doctrine Reason Vse Reason Vse Reasons Summe Parts 〈◊〉 Solution Doctrine Reasons Vse Ezek. 11 19 20. Doctrine Resaon Doctrine Reason Holy Scriptures are so tempered as that is plaine in one place which is dark in another Aug. It is lawfull for vs to 〈◊〉 something
in mens writings if they haue otherwise writ ten then the truth will beare Aug. Interpret Doctrine Doctrine Reason Tradidit Robo am in 〈◊〉 〈◊〉 Sicut Deus tradidit 〈◊〉 〈◊〉 〈◊〉 pseudo 〈◊〉 Aug. Reason Vse Doctrine What a feare fullheauy punishment it is to haue an heart hardened Reasons Vse Sin is of God as a recompence not as an offence as a retribution but not as a transgrescion Scope Parts Doctrine Reason Vse Doctrins Lutherans also do much wrong vs in this matter Therebe sundry predictions which are no maledictions 2 part of the Chapter Two ends of Gods counsel in reiecting the Iewes Doctrine Reasons Vse Doctrine Vse How to reape benefit by sin Doctrine Doctrine Doctrine Interpret Summe Doctrine Reason Vse Doctrine Doctrine Reason Vse Doctrine Reason Vse Proposition Assumption Conclusion Interpret Doctrine Reason Vse Interpretation Doctrine How the Ministerie is to be made honorable Vse Parts Interpretation Doubt Solution Vse Doctrine Reason Vse Interpretation Doctrine Reason Vse Doctrine Interpret Vse Doctrine Reasons Interpret Doubt Solution Doubt Solution Vse See 〈◊〉 notes on 1. Iohn 4. 18. Doctrine Vse M. Perkins Reasons Vse Solution Doubt Solution Reasons why the Apostles doe proue their doctrine by Scripture of the old Te stament We must otherwise iudge of the canonicall Scripture then Catholike authors Interpretation Explanation of the doctrine Ezek. 37. 1 2. 3 4. c. Doctrine Reasons Vse Interpret Doubs Solution Doctrine Vse Mal. 3 6. Numb 13 19. Esay 46 11. 1 Sam. 15 29. Psal. 110 4. Iam. 1 17. Psal. 4 2 3. Doctrine Interpret Doctrine Reasons Reason Vse Doctrine Reason Doubt Doctrine 1 Cor. 10 30. Properties of our Christian Sacrifice Manner Interpret Vse Vse Sacrifice twofold proper and improper Of proper sacrifices two ends and two kindes The improper spirituall sacrifice here meant Reasons why Christian obedience is called sacrifice Vse Properties of our Sacrifice See Psal. 136. whole Coherence Summe Interpretat Why naturall men be called the world Proofe by scripture Reasons Similitudes Vse Such maisters such seruants Regis ad exemplum 〈◊〉 componitur 〈◊〉 Doctrine Doctrine Authoritie Reason Vse Doctrine Reason Vse The minde is first to bee made good Interpretat Doctrine Reasons Summe Deus dixit Gen. 1. Double 〈◊〉 briety Coherence Similitude The Pope no head of the Church Christ gaue some Apostles some Prophets c. Ephes 4 11. but he gaue no head Ephes. 4 11. Phil. 1. 1. 1 Tim. 3 8. Prophesy or Ministry So Origen and M. Peter Martyr take it generally for Doctrine and exhortation also 〈◊〉 Prophesying subdiuided Thus Peter Martyr Oleuian and M. Doctor Willet do distinguish them Differing guists verse 6. Ministry subdiuided Acts 6 3 5. Thus Martyr Olcuian Orinaus and Paraeus do iudge Piscator also Like to our Church-wardens and Side men Thus Faius and Gualter and Paraeus expound it Coherence Sixe properties effects of charity Doubt Solution Note this Doctrine Reason Vse 1. qualitie of loue Three Rules whereby to iudge sincere loue The 2. words in the originall signify an hatred with vehemencie and to be ioyned vnto that which is good with a strong and indissoluble bond Pet. Martyr out of Chrysostoms Interpret Brethren because they communicate in one the same thing then ore thoy loue one another by good right 〈◊〉 The 〈◊〉 Church neyther sound Church nor sound member Rainold The faith of 〈◊〉 now 〈◊〉 of old Rome is not euen The great Anti-christ no where but at Rome What honour is How ingen dered What it is to go before other in giuing honour 2. Extreames of diligence Feruencie or zeale So M Beza affirmeth Hope patiēce Prayer How our praiers be continuall Hospitality Blesse what it is Where were patience or experience or hope without these persecutions of wicked men saith Chrystostome Mutuall affection What 〈◊〉 there is in contention about religion on the examples of Iewes and 〈◊〉 of Arrians Christians of Papists and Hugonites of Lutherans and Protestants of Formalists and 〈◊〉 as they be called doe witnesse Effect of Arrogancy Innocency of manners Reasons of a peaceable life Doubt Solution Magistrates be lawfull auengers How we may vse Lawe and authority Augustine vnderstandes by coales of fire the burning gripes of Repentance making anenimy relent beeing mollified by benefits as Ierom saith Others of burning charitie fire of loue as Martyr and Lyra. Others of both as M. Caluin c. Subiect what it imports Similitudes Powers Doubt Solution The kinds of power Mariti 〈◊〉 Patria 〈◊〉 Vse 2. Reason How Magistrates may be resisted A good wary wise prince is oftentimes sold. Reason Doubt Solution Doubt Solution Doubt Solution Doctrine Reasons Vse How loue is the ulfilling of the law and why Doubt Solution The Triall of Loue. Kairos Sleepe naturall and spirituall A natural and a spirituall waking Interpretat To cast off what Armour Of light why Interpretat Summe Vse How why Christ a garment Christ is truly 〈◊〉 two wayes Doctrine Doctrine Doubt Solution Great 〈◊〉 betweene 〈◊〉 and West Churches about obseruation of East r. betweene Luther protestants about breaking the bread This kinde of Carbonarie faith Cardinall Hosius requireth in all which dy wel and holds it sufficient for their saluatiō Scope Rom. 8 5. What it is to liue to Christ What it is to dye vnto the Lord. What is meant by Iudging Vse 7. things confiderable by this text about the last iudgement Acts 17 31. 1 Cor. 15 25 26 27 28. Howthe place of Esay cited by Paul is to be vnderstood The corporal superstitious bowing of the knee to the letters and 〈◊〉 of Iesus name for they do it not to the Lord or to Christ or to Emanuell is not to be proued by this Text. Diuels haue no material keees yet they also must bow Doctrine Vse Interpretat 3. Doctrine Vse 1 Cor. 6 9. Gal. 5 21. Vse Righteousnes Peace Ioy. Doctrine Note this He meaneth by faith an vndoubted certainety of minde 〈◊〉 〈◊〉 of the truth of God 〈◊〉 Acts 15 9. Titus 1 15. An Infideil is 〈◊〉 of sinne because he dooth his workes not of faith or to the end for which he should and he doth them with an vngodly will Aug. Order and partes of the Chapter Vse Doctrine Vse Reason Doctrine Doctrine Reason Vse Doctrine
whereby Gods eternall loue descends to his chosen and whereby they climbe to their decreed felicity to which none can come but through these meanes by which means the elect are sure to attaine it yea though they be afflicted here which causeth them to bear afflictions more patiently and valiantly in that they perceiue their saluation to be of God by so many excellent works of his grace so certainely and vndeceiueably procured and effected Tim. What are the degrees whereby the elect arise and climbe to blessednesse in heauen Silas Foure 1. predestination 2. vocation 3. iustification and glorification the first of these is done afore all times the three last of them be performed in time Tim. What doe ye call predestination Silas It is an action of God peculiar to all the elect which are purposed vnto saluation the rest of mankinde being passed by and left to their corruption and iust perdition This action of God is not done in time but from euerlasting God fore-ordaining his elect both to the end which is eternall life and vnto the meanes leading thither to wit vocation faith iustification sanctification the Crosse also death eyther naturall or violent The very worde predestinate is taken foure times in Scripture in this sence as Rom. 8 29 30. Ephe. 1 5 11. But yet the matter and doctrine it selfe is handled in very many places as Rom. 9 and 11. Ephe. 1. Mat. 11 25. Iohn 6. and 17 6. Acts 13 48. 1. Thes. 5. 1. Pet. 1 2. Iude 4. Reuel 17 8. and else-where often Tim. Some thinke this doctrine should not bee taught and therefore raile at the teachers of it what thinke ye do they well Sil. No verily for it ought to be taught to Gods people and Gods Ministers should sinne if they passed by it My reasons for this be these First because Christ and his Apostles taught it and their example is warrant enough for Gods ministers For as the Apostles were followers of Christ in doctrine and life so ought other Ministers Secondly it is a part of Gods reuealed will and therfore belongs vnto vs Deut. 29 29. Thirdly it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable strong and firme as our Apostle doth heere aduertise vs â—â—at afflictions though many and great cannot hinder â—â—â—t further our saluation Fourthly it is the Mother of all godlinesse to which a man or woman doth then and neuer before seriously and chearfully apply themselues when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life 1 Iohn 4 10. We loue him because he loued vs first Lastly it begetteth true and ioyfull thankfulnesse which we will not offer vnto God except wee know that all good comes of his eternall purpose without any respect to our worthinesse Tim. But the conceite of Predestination and that the Predestinate persons must be saued dooth take away from men all care of Faith Ministery Prayer and Good workes vse of Sacraments c. Silas This is a verie slanderous vntrueth because the Doctrine of Predestination doth necessarily put commend vnto vs all these meanes so farre off it is from destroying them or extinguishing the care vse of them because it is taught that whome God predestinateth them he calleth iustifieth and glorifieth Thus vnlikely it is that Predestination should exclude Christ the Gospell Faith Calling Iustification Holinesse of life as it doth include and inferre all these necessarily The reason heereof is because it is wholesomly taught beleeued according to Scripture that God predestinating vnto the end hath also fore-ordained to the meanes which bring vs vnto such an end and that immutably and most freely And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes Tim. What is heere meant by Calling Sil. It is that meane or worke of God wherein his eternall loue in predestinating vs to eternall life doth first appeare and shew it selfe vnto vs for till the time of our Calling the decree of predestination is secret and hidden in Gods counsell but by our Calling it is made knowne to the elect themselues For if God doe call all those in time whom he ordained to life before all times then such as be called may thereby know they are predestinated as the cause is knowne by the effect the roote by the fruit the fountain by the riuer so Gods eternal loue by calling Tim. Yet it is written Math. 20. 16. that many are called but few chosen whereby it should seeme that calling is no sure marke of election and predestination vnto glory Silas It is true there is an outward calling by the Gospell onely which wants the inward grace of the Spirite to make it effectuall this is common to many reprobates and is no sure token of election because it brings no further then to the bare knowledge and profession of Christ and to some generall and sleight reformation such as an hypocrite may haue but not to Christ himselfe by faith in the gospel But the calling which is both a fruite and a certain note of predestination is such a calling which together with the outward preaching of the word hath the inward working of the holy Spirite to be get faith in the Gospell whereby a man is carried to Christ himselfe to be planted in him and ioyned to him as a true member and to be gouerned by his spirit working in vs obedience to our caller of this calling our text speakes Tim. What instructions are to bee learned from this which hath beene sayd of calling Sil. First how needfull a thing it is for vs to haue the gospell and the preaching thereof seeing persons of yeares are not ordinarily called vnto the faith of Christ without it Rom. 10. 14. Secondly that no Christian must rest in an outward generall calling and knowledge though it be a great mercy but striue and labour after that especiall and effectuall calling which is euer coupled with faith and obedience to the Gospell Thirdly such as haue this calling haue exceeding cause to reioyce and be glad and to bee thankfull to God because they haue receiued an vndoubted pledge of Gods loue and their owne saluation in such sort as they may glory in God yea euen in tribulations Tim. But what shall we thinke of Infants that cannot heare the Gospell cannot they haue an effectuall calling Silas Yea all predestinate Infants and such wee are to take all the infants of Christian Parents to be for that they belong to the Couenant and we know nothing to the contrary they haue an inward calling by the Spirit though not after the same manner as persons of discretion and yeares For the Apostle heere speakes of the meanes how all the elect are brought to blessednesse therefore seeing infants are predestinate as no doubt many be they must of necessity bee iustified and haue a Calling For whom hee predestinateth them he
vp to thankfulnes that Christ so holie so high so blessed should be giuen for vs so prophane so vile so wretched Sil. What vse of this is further to be made Tim. It ouerthroweth humane merit of all sorts seeing no man giueth ought vnto God but God giueth all that he hath vnto him and that freely Tim. What more may we learne from hence Silas This whatsoeuer is giuen to any man if Christ be not giuen withall it can be no good thing to him for as hee that possesseth Christ must needes haue all good things so hee that possesseth not Christ hath no good thing Aboue all thinges then labour for him to haue him and iudge all losse and dongue to him Tim. Who are the persons for whom Christ was giuen Silas For vs that is euen Paul and all others which are like him to wit such as God hath predestinated and called Tim. But is not Christ sufficient to saue all men Silas Yes he is were it that all men had Faith to receiue him but as the Sun giues vs no light without an eye to behold it nor cloathes warme vs except we put them on nor meate feede vs vnlesse it be eaten so neyther doth Christ auaile any man but beleeuers of whom there is an vniuersality and a world as there is a world and vniuersality of vnbeleeuers Tim. What vse of this Silas To prouoke all men to labour for to becom true beleeuers better neuer to haue bin then not to bee of this number Note further that the world All is so limited to the faithful as Gal. 3 22. that it serueth also to take away the difference between Iew Gentile as Ro. 10 11 12. DIAL XXX Verse 33 34. Who shal lay any thing to the charge of Gods elect It is God who iustifieth who shal condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. Tim. VVHat are we to thinke of the reading of this Text Silas Some reade it all by interrogation or question thus who shall accuse shall God who iustifieth whoe shall condemne shall Christ who is dead c. containing a reason Some reade it by question and answere thus Who shall accuse it is God who iustifieth that is no body shall accuse for it is God who iustifieth who shall condemne it is Christ which is dead that is no body shall condemne for it is Christ who is dead risen sitteth at the right hande of God and maketh request This latter reading is the best because it is more plaine and casie then the former which doth obscure the sence and is against the credite of the greeke Copies which rcade it not by a continued interogation Tim. What doth this Text containe Silas Two things First a double assault implied and folded in the Question Who shall c. Secondly it shewes the remedy in the answere It is God c. Tim. Where is the first assault or temptation Sil. In these words who shal lay ought to the charge of Gods chosen to lay to ones charge is a word taken from ciuill Courts signifies to accuse to cal one into law to enter suite or action against him charging him with some crime or guilt and by Gods chosen is meant such as be elected of God vnto life eternall and doe beleeue the Gospell Tim. What doe ye learne from these words Sil. That all the merites of Christ are appropriate vnto elect faithfull ones for these he dyed rose againe sitteth at the right hand of God and maketh request for them those God iustifieth sanctifieth and glorifieth Where is then that vniuersall grace by which all and euery are said to be redeemed by Christ effectually For of his suffiency is not the question Tim. Now ye haue expounded the words of the question tell me what temptation against our faith is infolded and wrapt in them Silas This there be sundry aduersaries that will rise vp and accuse vs as guilty of sinne and death how shall we doe And indeed so it is First Sathan will charge vs Reuel 12 10. Secondly the lawe of Moses which wee haue transgressed Iohn 5 45. Thirdly our owne conscience will accuse vs Rom. 2 15. Lastly the worlde will accuse vs as it accused Christ Iohn Buptist the Apostles and others Now it is heauy to haue so many and subtle accusers in such a Court as before Gods tribunall where the case concernes our saluation or damnation Now the remedy which Paul doth giue vs against this temptation is a very fit and excellent remedy euen this It is God who iustifieth And note heere that iustification by absoluing is opposed both vnto accusation and condemnation from both an elect sinner is freed at his iustification Tim. What is meant by iustifying Silas To iustifie signifies to absolue or acquit from guilt of sinne and to account or pronounce one iust That this is the meaning of the worde may appeare first by comparing this place with Acts 13 39. Where the worde iustified can signifie no other thing then absolution from sinne Secondly because it is set against accusing condemning which are two actions of iudgment the one charging a man with guilt and crime the ther pronouncing punishment vpon him beeing founde guilty and conuicted Therefore iustification which is the contrary to both these must needs signifie the absoluing and acquitting one from guilt and punishment and the pronouncing of him iust and this comes vnto vs by the obedience and death of Christ being laid holde of by a liuely faith Tim. Now the word is expounded let vs heare what is the force of the Apostles answere and the effect of the remedy affoarded vs Silas Thus much that it is in vaine for any to accuse the faithfull because they haue God who himselfe is the iudge to acquit them Tim. What is our doctrine from hence Silas They whose sinnes God pardons and accepts for iust men neede not feare the accusation of all their enemies the reasons hereof be these First when contraries bee immediate the putting or granting of the one is the remouing of the other as thus The number is euen therefore it is not odde Abraham is in heauen therefore not in any part of hell So here God absolues therefore it bootes none to accuse for if they do it is to no purpose Second reason God is the highest iudge and his tribunall seate is the supreme iudgement seat therefore from thence there is no appealing As amongst men persons accused or condemned may appeale till they come to the highest Courtê so being absolued before Gods tribunall seate there is no further accusation to be feared all appeales from thence be void and of no force Tim. What vse is to be made of this doctrine Sil. It must serue to strengthen comfort vs in the terrour of conscience being frighted with the guilt of sinne the sentence of the law
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
dolefull estate giuing their eyes no slumber nor rest to their eyelids till they find rest to their soules Tim. What other doctrine from this Text Silas That blissefull is the condition of such as are called to Christ Iesus and endowed with his faith and spirite because such as bee called to Christ and beloued of God are exalted to bee his people and Children which is the greatest dignity and blisse in the whole world Tim. How d ee ye proue this doctrine Silas First by Scripture Psal. 144 15. Blessed are the people whose God is the Lord. Iohn 1 12. To them that beleeue in him there is giuen this dignity to bee called the sonnes of God 1. Iohn 3 1. Secondly by by reason for first Gods children are Christs brethren Heb. 2 12. and Gods heires Rom. 8 18. Secondly they haue their sinnes fully forgiuen them Rom. 4 4 5. Psal. 32 1. Thirdly they haue the blessing of beleeuing harts Luke 1. Fourthly they are led by the Spirite of sanctification which fils them with the feare of God and godly vprightnesse of life Psal. 112 1. and 119 1. Rom. 8 9. Fiftly if crosses and troubles come they are supported and comforted vnder them and reape much good by them Iohn 14 Rom. 8 28. Sixtly the Angels are their seruants Heb. 1 14. and all creatures are at league with them Hosea 2 18. Seauenthly they are freed from the power of sinne Diuell death and hell and all their enemies Luke 1. 74. Rom. 6 7. Acts 26 26. Thirdly comparisons of Scripture proueth this point as of a tree standing by the Riuers of waters planted in Gods house set vpon a Rocke of a Prince and a king full of riches glory of an Oliue and of a Vine Psal. 45 and 92 12 13 Mat 7 24 Iohn 15. Rom. 11 17. Tim. What profit of this doctrine Silas First it reproues such as speake basely of Gods children Secondly it warneth vs of the great danger of such as offer them any wrong in word or deed also what blessings are ouer their heades which kindely entreate them Mat. 10. 42. and 25 40. Thirdly it exhorteth Gods children by remembrance of their great dignity to beare the crosse patiently to flye sin carefully to liue holily and iustly And lastly it must encrease and double the prayses of the faithfull who bee by grace set in such an happy estate Tim. Howe can it bee sayed of the same persons that they were a people and no people that they were beloued and not beloued Silas The Scripture speakes of Gods elect sometimes according to their predestination and sometime according to their present estate Secondly their present estate being two-folde either in corruption and grace one succeeding the other in regard thereof they are sometimes beloued and not beloued according to the diuersity of times and conditions Tim. Why is God called the liuing God Silas Because God liueth of and by himselfe eternally and is authour of life to all which liue Acts 17. 28. which shewes Idols to be no Gods and the Sacrament not to be God for they neither liue nor infuse life into other nor can preserue themselues from violation Tim. How comes it that while the Iewes were Gods people the Gentiles were not and now the Gentiles bee the Iewes are not Silas O the deepenesse of the wisedome and knowledge of God how are his wayes past finding outfor who hath knowne the minde of the Lord or to whome hath he told this counsell DIAL XVIII Verses 27 28 29. Also Esayas cryeth concerning Israel Though the number of the children of Israel were as the sand of the sea yet shall but a remnant be saued for hee will make his account and gather it into a short summe with righteousues for the Lord will make a short account in the earth And as Esayas saide before Except the Lord bad left vs a seede we bad bin made as Sodome and had beene like to Gomorrah Tim. WHat is the purpose of this Text Silas Hauing proued the calling of the Gentiles by the Testimony of Hosea nowe he doth the like touching the Iewes whose calling to Christ he proues by the testimonies of Esaias Chap. 10 22. and 1 9. Tim. What is the summe of this Text Sil. That of the Iewes some few onely were called to Christ the most part of them being reiected according as God had from euerlasting determined For the Aposile reasons heere from the effectes to the cause Fewe called therefore few chosen Tim. What be the parts of this Text Sil. Two First hee teacheth that a small number of the Iewes were saued verse 27 28. Secondly the reason heereof Gods mercy verse 29. Tim. What is meant heereby Crying Silas A plaine and earnest speaking the truth without feare or fainting Tim. What is to be learned from hence Silas That the Ministers of Christ must boldly and distinctly declare the minde of God Esay 58 1. Hence is Iohn Baptist called a crier Math. 3 3. It is a speech borrowed from common criers in Cities who so speak as they may be heard of all Thus Christ spake for he lift vp his voice Iohn 7 37. The reasons heereof be first the commandement of God Esay 58. Secondly the example of Christ and the Prophets Iohn 7. Thirdly this maner of teaching stirres vp and quickens attention Fourthly it helpes the vnderstanding causing things sooner to bee vnderstood and perceiued Fiftly the vntoward rebellion of mans heart requires such plainnesse and earnestnesse to humble and tame it Tim. What is the vse of this point Silas It reprooues such teachers as suppresse their voices The other extreame is too much to exalt it Secondly it warnesh hearers to loue such vehemency seeing their owne dulnesse needs it Tim. What is meant by the sand of the Sea Sil. The exceeding great number of the Iewes being for multitude like to the sand of the Sea as God promised Abraham Gen. 15. Tim. What is meant by remnant Sil. It is a speech borrowed from Tradesmen who cut out a whole cloath till onely a little peece be left which they call a remnant or remainder by which is meant a verie few and small number of the Iewes as it were an handfull shall be called Tim. What signifies saued Silas It signifieth deliuerance from bodily and spirituall dangers Tim. Of what times did Esayas speake this Silas First of the times of Ezckiah when all Iuda being ouerrun by the Assyrians onely Ierusalem was spared Secondly of the times of the deliuerance out of Chaldea when most of the Iewes tarried behinde the fewest returned home many dyed in Babylon others willingly abode there But the Prophet hath yet a further relation namely vnto the times of Grace when the greatest number of the Iewes spurned against the Gospell some few onely receyuing it Those externall Redemptions and deliuerances beeing Types of the Spirituall Tim. What is the Doctrine from hence Silas That though the Nation of the Iewes were full of
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
we trust not in our owne workes to haue righteousnes and life thereby least through pride wee fall into the same condemnation as these Iewes did whome if God spared not for their vnbeleefe how will he spare vs Tim. But what did follow the pride of the Iewes Sil. A wicked contempt of the righteousnesse of God for they would not be subiect vnto it Tim. What is it not to be subiect to the righteousnesse of God Silas Not to receiue it being offered but stubbornly to refuse it to cast it from vs as a thing superfluous Tim. What doctrine ariseth from hence Silas That ignorant proud iusticiaties which trust in the merites of their owne workes are rebels against God and his grace for it is rebellion against God to resist his will in his promises as well as in his commandements For as rebels will not bee subiect to their Prince but rise vp in armes against him partly because they are ignorant of the Princes power and partly because they are highly conceited of their owne strength So Pharisaicall iusticiaries and merit-mongers because they knowe not the perfect exact iustice of Christ and doe too highly thinke of their owne righteousnes thence it is that they onely entertaine not but reiect the grace of Christ with disdainesulnesse a most miserable condition Tim. Come we now to the distinction of righteousnes and tell vs what it is Sllas Either Gods righteousnesse or our owne this distinction was set down before in cha 9. in other termes righteousnes of law and of faith Tim. What doe ye call Gods righteousnes Silas It consists in the forgiuenesse of our sinnes by Christs sufferings and the imputation of his perfect obedience for our perfect iustice before God Rom. 3. 4. 5. whereas our owne stands in working and our doings Tim. What further difference is there in this double righteousnesse Silas They differ in respect of the subiect for the one sticks in our selues the other is without vs in Christs manhoode Secondly they differ in the forme for our owne righteousnesse comes vnto vs by our owne working but Gods comes vnto vs by free guist and imputation of it to our faith Thirdly in efficacy for the one merites remission of sinnes and eternall life the other deserues nothing saue in strict iustice eternall death but is acceptable to God through Christ by approbation not of iustice but by acceptation of grace Tim. What is to be learned out of the comparison of this double righteousnes Silas That such as sticke to their owne righteousnesse trusting to their owne works shall neuer enioy the righteousnesse of faith or of Christ. The reason is because in the matter of saluation there is a flat contrariety between grace and merite Christ and Moses so as by no meanes they can agree together See Rom. 11 6 Gal. 2. 21. 5. 2. 4. Tim. What is the vse heereof Silas That all popish Iusticiaries and merite-mongers which so liue so dye are in most wretched condition for that righteousnesse of works which they follow they loose it because they can neuer bee able to keepe the Law withall by hauing confidence in their owne merites they neuer attaine Christs righteousnesse and so dye in their sinnes without pardon or saluation Secondly it exhorts all Christians for eternall life to depend vpon the grace of God and merit of his Sonne renouncing all selfe worthinesse euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne and euerlasting saluation in heauen for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery doe reioyce and glory in Christ oncly Rom. 5 11. 1. Cor. 1. 29 31. 1. Pet. 4. DIAL IIII. Verse 4 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth For Moses thus describeth the c. Tim. VVHat doth these two verses containe Silas Paul doth heere set vpon the third parte of this Chapter to wit the confirmation of the twofold righteousnesse which he propounded verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification and for our meriting eternall life Tim. How doth the Apostle proue that we are to follow the righteousnesse of faith rather then of workes Silas By two reasons contained in this present text the first is this That Christ is the end of the Lawe for righteousnesse but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working Therfore wee must seeke to bee iustified before God by faith and not by workes Or thus The lawe serueth to send vs vnto Christ therefore we are iustified by beleeuing in Christ who is the end of the law by fulfilling it and not by the workes of the lawe which wee doe The other reason is taken from the property of the lawe which requireth perfect keeping of it vnto righteousnesse life verse 5. but the perfect keeping of the law is vnpossible to vs therefore wee cannot haue righteousnesse by the workes of the law but by faith in Christ. Or thus 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition but the righteousnesse of the law is such therefore it is impossible and not to be sought after by vs but on the contrary the righteousnesse of faith being possible to bee had therefore it is to be followed of vs and rested in onely Tim. What be the parts of the fourth verse Silas Two First in what sence and meaning Christ is the end of the law And secondly how and to whom Tim. What is the connexion of this verse with the former Sil. By a preoccupation making answere to a secret obiection of the Iewes who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth and that being the true righteousnesse therefore they could not erre in their zeale for it Againe they being affraide to be excluded from this true righteousnesse if they admitted Christ therefore did not they imbrace him Vnto this their obiection the Apostle answeres that indeed the Iewes did not seek true righteousnes because they contemned Christ who is the end of the law for righteousnesse to beleeuers and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ who is the end of it Or the connexion may be this to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God because they knew not Christ who is the end of the law for righteousnesse Tim. What law is meant heere Sil. By law is meant both ceremoniall and morall but chiefely the morall law of the ten Commandements Tim. In what sence and meaning is Christ saide to bee the end of the Law Silas This worde End hath foure significations in Scriptures
4. What art thou that condemnest another Mans seruant he standeth or falleth to his owne Maister DIAL IIII. Verse 5 6. Euen so then at this present time there is a remnant according to the election of Grace if by grace then it is no more by workes c. Tim. VVHat doth this Text containe Silas An application of the former example vnto the time wherein Paul himselfe liued Secondly a conclusion drawne out of the application to wit that if election be free and come of grace then not of workes for merit is contrarie vnto Grace which is not at all free if it bee not all and absolutelie free Tim. What is the sum of the application Sil. This that as Elias was not alone in that corrupt estate of Israel but euen then when all seemed to bee gone from God yet there were in secret left seuen thousand true Worshippers so now when Paul alone amongest all the Iewes seemed to prosesse Christ 〈◊〉 raigning in Iewry and Paganisme in all the Worlde besides yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world Tim. Shew vs somewhat particularly and more plainely wherein the times of Elias the Prophet and of Paul the Apostle were like for it seemed that this should be no good Reason that it should bee so in Pauls because it was so in Elias daces For there is no such necessity as that which is once done by singular and especiall example the same ought to be done in euery time and age Silas This example of Elias is very fitly applied to the times of Paul whether we respect the thing it self or the circumstances or the causes Touching the thing it selfe as Elias thought himselfe alone in Israel and yet was not for there were many more so Paul might take himself of al the Iewes to be the only professor of Christ whereas besides him there was a remnant For circumstances they do agree Elias the prophet was raised vp extraordinarily so was Paul myraculously called to be an Apostle Againe as Elias alone was zealous for the worship of God so Paul alone of all the Iewes was an earnest defender of the Doctrine of God and as very manie resisted Elias so not a few persecuted Paul and as in Elias time Idolatry had ouerspread the kingdome of Samaria so in Pauls time Hellenisme and Pharasaisme preuailed in the world For the cause it is the same to wit Gods free election of Grace which seeing it neuer faileth nor falleth therefore it euer calleth and keepeth a certain number vnto God in his Church visible and faueth a remnant in Pauls time as it reserued a cōpany in Elias time election was the cause of reseruation of some then and of a remnant now Of these likenesses and resemblances there issueth an argument and similitude in the very phrase and manner of speech for in Elias story God sayed I haue 〈◊〉 and in Paules text it is sayed There is a remnant to make all thinges alike both in worde and matter And as the Apostle sayeth according to the election of grace so there it is written I haue reserued to my selfe which is all one in effect that they were not reserued of themselues but because God chose them in his euerlasting loue Tim. What lesson is it that wee learne by this comparing of the estate of the Church according to seuerall times Silas That it makes much for our comfort to lay together the olde and present state of the Church namely in time of afflictions The reason is because God is wont for the most part to vse like proceedings in the gouerning of his Church therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions that as Paul by considering Elias his time armed himselfe against the fewnesse of professors so Gods children by such conference of times may stay their minds in patience For no crosses nowe happen but the like or worse haue falne in former ages of the Church It is vsual with the Papistes to boast of multitudes howe many and how mighty bee their friendes and followers the Gentry the Nobles Ladies and Lords Dukes Arch-dukes Princes Kings Emperours Learned men Cardinalles Popes are on their side and walke in their way whereas for most part a company of silly Tradesmen and silly persons take part with vs. To whom though we might truly say that our number is greater by a good many then they would haue it and that if the trueth of religion went by number then the Turkes and other Pagans should bee the true Church rather then Papists which come short in multitude of the Pagans Iewes and Turkes Yet let vs cast our eye backe vppon Elias and Paules times concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God which may be preserued and professed by a few as well as by many so nowe the faith of the Gospell if but one onely professed it in the world whereas God is to be thanked many Nations and Kings doe receiue it were not the lesse wholesome and sound though the whole world besides did goe after the great whore as sometime it did But come nowe nearer to the wordes of our Text which haue two parts First that a remnant of beleeuers were amongst the Iewes when Paul preached Secondly the true cause heereof is the election Tim. Tell vs what is meant by a remnant Sil. It signifies the smalnesse of the number of the faithfull that they were farre fewer then such as abode in vnbeliese and perished therein yet the number was not so smal but it made many thousands There is the like phrase in Rom. 9. 27 29. It is a metaphor borrowed from a cloth or heap of wheat whereof a remainder onely is left so but a few in comparison of the rest durst opēly professe the faith of Christ. Tim. What may we learne from this word for our Instruction Silas First that that part of men which perisheth is farre greater then that part which is saued as the whole heape of corne is more then that part which remaineth for seede and the peece or web of cloath is greater then the remnant and thus it is written That many are called fewe chosen Math 20 16. and that few doe enter into that narrow way which leades to life Mat. 7 14. Tim. What vse hereof Silas First to striue to be of this little stocke of this poore remnant whereof not to bee were better neuer to haue beene Secondly it mooueth to great thankfulnes such as are called to bee of this remnant when such numbers were passed ouer which were no worse then they by corruption and as good as they euery way by creation Tim. What is the second instruction Silas That the promises of God touching eternall life are neuer voyde nor euer doe fall away The
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
is 〈◊〉 〈◊〉 thing must needs offend the Maister to see his seruants mutually to contomne and condemne one another So it cannot but much 〈◊〉 Christ discredite Christians when they do not in charity kindely and louingly respect one another but 〈◊〉 iudge and despise for light matters But we are not so to take it as if all iudging were forbidden to Christians to whome God hath giuen the vse both of publike and priuate iudgements of things and persons so our iudgement be guided by truth charity and equity 1. Cor. 6 1 2. Deut. 1 16. Psal. 82 1. But that itching desire in things of a middle nature to thinke and speake hardly and headily one of another is heere prohibited not onely vpon this that euery seruant stands or 〈◊〉 to their owne Lord but because God is able to make him strong which is weakest Tim. What may standing or falling signifie Silas To stand or fall is to doe a thing rightly or otherwise strongly or weakly to stand or fall to his owne maister is to be approued or disalowed of God for things dōe rightly or otherwise Tim. What doctrine from hence Silas That about actions indifferent it belongs to God onely to giue ascertaine sentence of them that is eyther to allow or disallow The reason is because in middle things it is the intent of the doer that makes that good or naught which is done For the things in their own nature be neither good nor euill and of the inward intention God alone is the discerner for hee is the searcher of the heart so that in these he alone is to bee the Iudge Therefore abstaine thou from iudging least thou bee found to vsurpe Gods office Tim. But my Brother being weake hauing no firme footing being ready to fall and perish may not I recouer him Silas Yea there is no charitable office but vncharitable iudging forbidden heere Thou mayest not take thy Brother for a forlorne desperate man because in euerie thing he doth not as thou wouldst haue him or he shold do And if he be weake as thou sayest he shall be set vp supported but not by thee but by another namely by God his Maister he can make him stand which is as a curbe to the strong and a comfort to the weake Tim. But how doth the Argument follow a potentia Dei from the power of God ad esse effectum vnto the effect God can do manie things which he neuer doth as creating more worlds sauing all men c. and then the Papists shal reason wel in saying the Bread is turned into the Lordes bodie because God can do it Silas It is a rule in Diuinity that in all promises and comforts the will of God is neuer to be separated from the power of God and when his will is once knowne there is no question of his power Now Paul had sayde verse 3. God hath receiued him to shew his will to vphold his weake children heereupon he might conclude strongly from the omnipotency of God Tim. What may be the contents of this fift verse Silat First a new instance of the difference amongst those Romanes to wit about Iewish daies and seasts Secondly the counsel and iudgement of Paul touching the same Let euery man For the former to vnderstand it of fasting as if some in the primitiue Church did eate euery day of all meates and others fasted certain daies This is cleane besides the Texte which speakes of legall seasts vnder Moses not of superstitious popish fasts all things beeing free to eate or not to eate many hundred yeares after Christ. As appeares by the Epistle of Ireneus to Victor Bishop of Rome in Eusebius and by Isocrates and Augustine affirming that Lent was diuersly kept some three daies before Easter some seauen some more some fewer but al was free among Christians there beeing no commandement of Christ or his Apostles to tye any to a prescript time of abstinence Tim. What may we learne from the first words of this fifth verse Silas The same thing as we did from the first and second verses namely that there be degrees of knowledge among Christians some more perfect which know the legall difference of dayes to be taken away vnder the Gospell Some be lesse perfect which were ignorant for a time of that liberty brought by the grace of Christ. And secondly that controuersies will arise among beleeuing Christians vpon very slender matters as dayes and meates round square leauened and vnleauened broken and vnbroken Which must make vs mistrust our weakenesse and watch ouer it that wee bee not rent apieces about chippes And more earnestly to pray for the peace of Gods Church that Sathan may not haue power to disturbe it neyther for great matters nor small Tim. But what may bee Pauls counsell in these cases of differences Silas Let euery one be perswaded in his minde which some ill translate Let euery one bee satisfied in his minde or let euery one abound in his owne fence whence they raise a doctrine sutable to the interpretatiō both naught that it is free for euery man to chuse his owne religion and to doe what he list as the Libertines grossely fancy whereas the word in the greeke signifies to be fully assured like as it doth Rom. 4 21. Col. 2 1. Tim What doctrine followes of this interpretation Silas That a Christian ought not to beleeue or do in case of Religion any thing doubtfully or waueringly but vpon certaine knowledge that hee pleaseth God in that which he doth and beleeueth The reason is because as no person so nothing which is not of Faith can please God Heb. 11 6. And it is sinne whatsoeuer is done out of a doubtfull minde Rom. 14 23. Tim. What is the Vse to be made of this Doctrine Silas First it serues to reproue such as teach that we ought to be doubtfull and can haue no certainty whether we or our workes please God but ought euer to be in suspence hoping well as they speake Secondly such as boldly aduenture to speak and do such things as they be not resolued of that they are good and true This is a sinne contrarying this aduise of Paul but they especially do crosse it which dare teach others for trueth that which themselues be not well perswaded of and such as content themselues to beleeue as Church-beleeuers and know not what Finally this therefore exhorts vs all to labour for more knowledge of the word without which no Christian can haue assurance except together with vnderstanding of the word he do attaine iudgement to be able to discerne And if a Christian ought to haue an assurance euen in things indifferent much rather in things necessary which be commanded or prohibited and most of all in matters of Faith and Religion wherein euerie one ought to be so well grounded and so certainly perswaded not by anothers Faith but by his owne as hee will be ready rather to dye
issue Thirdly Hope which is an expectation of heauenly glory There be other ends of Scripture as to work all graces to reprooue to exhort to conuict but these be the cheefe named heere to confirme men in faith patience and hope of eternall life Now because the Scripture as an instrument workes these guifts therefore heere they be called patience comfort and hope of the Scriptures teaching them and causing them To which purposes forsomuch as the new Testament serueth as well as the old being all inspired by one Spirite therefore the Apostoticall writing howsoeuer not then extant yet this sen tence reacheth vnto them also Tim. What he our lessons from the words thus opened Silas First we learne that there is nothing in the whole Scripture idle or superfluously written but the whole and euery part hath fruite and edification in it not onely to such as liued vnder the old Testament but to such as liue in the Church in all ages neyther onely is it written for the profite of Nouices as some hereticks auouch but of the most perfect all men one and others may learne from thence and be the better for it The reason is because the counsell of the most wise God his treasures of knowledge are opened therein so far as concernes mans saluation Also it was ordained and inspired for the profite of the whole Church 2. Tim. 3 17. Euery sentence of Scripture hath in it matter of some profitable instruction Tim. To what vse serueth this first instruction Silas First it serueth to distinguish these sacred books from all other which haue some vanity superfluity or curiosity in them something to be cut off as needlesse And againe though they teach other behouefull and lawfull knowledge and sciences yet helpe not to instruct vnto saluation whereas the Scriptures haue nothing which may be reiected but is all necessary and wholesome informing men sufficiently in things of eternall life Iohn 20 31. 2. Tim. 3 13. Secondly it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs likewise the Saduces which admitted onely Moses bookes likewise of Libertines which sticke to certaine pretended reuelations despising Scripture as written for nouices and weake ones And of the Papists whoe affirme that there was an higher doctrine then the Scripture hath any to feed perfect ones their Church traditions forsooth whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister the Holy-Ghost who indited the Scriptures though he had beene rapt into the third heauens Thirdly it reproues such prophane persons which eyther reade not at all or else reade Scriptures to passe away time as they reade Liuy or Chronicles for story without consideration of further sruite thereby to be gotten Lastly it exhorts all Christians to reade them with this minde to bee edified asking still of themselues what may I learne by this or how doth this appertaine to me oh that euery one would doe it It were greatly to be wished that as God hath giuen his written word for spirituall soule instruction and comfort so euery one would study reade heare and preach them with this sincere heart to see and obserue what makes for the making of them wiser or better For certaine it is that such haue the kindly and sauing vse of Scriptures as turne euery branch of it to the furthering of them in godlinesse and doctrine or in good life and manners The end of Scripture is practise as well as doctrine we reade and heare to learne and wee learne to know and we know to the end to liue thereafter Practicke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action much more it would be so in diuinity where blessednesse is promised not for doing but to dooers More especially let Gods messengers which are to teach scriptures to others be here warned that their part is in handling Scripture if they wil be free from the grossest sacriledge not to conuert the Scriptures to serue vnto vaine glory ambition worldly preferments carnall ostentation placing eyther themselues or other men a thing too common and common that is vncleane euen a great and horrible pollution of the sacred word to accommodate it to such prophane purposes but to the edifying of the hearers in faith and piety to that end denying themselues and deliuering the word in that simplicity in which it was left vs by the holy Ghost Tim. What other thing do we learne from this 4. verse Silas The difference betweene the patience comfort and hope of the Heathens Papists Worldlings and true Christians who haue these graces from the Doctrine and faith of Scriptures which is the mother and Well-spring of them Christians therefore be patient comfortable and hopefull because they beleeue the doctrine which teacheth God to be the author of afflictions not fortune or the will of men and that as the causes be iust and equall to correct humble mortifie his Children so the 〈◊〉 will be glorious in declaration of his owne speciall goodnesse and power helping in extreamities and working for best to his and for the aduancement of the eternall saluation of his owne according to his own promises and the experience of innumerable Saints as in Abraham Iob Dauid and Christes case which by proofe haue found how faithfull and good God is in his chastisements doctrines examples and promises being their worthy pillers Whereas all vnbeleeuers whatsoeuer shewe of these graces they make yet they are but meere shadowes hauing for the ground of patience their owne naturall reason and carnall respects But of these 3. graces and the generall vse of Scriptures reade more on the Dialogue on Ro. 4 23. 5 3 4 5 6. Tim. Proceede to verse 5. the second part of our Text and tell vs what God of Patience and comfort meaneth and what we are to learne from this Prayer of the Apostle Silas As he is called in the next Chapter ver 20. God of Peace so heere he is called God of patience and comfort because he is the author approouer and rewarder of patience hope and comfort And from this prayer we are to learne that howsoeuer patience hope and Christian consolation do come to vs by the meanes of Scripture instrumentally yet effectually they are from God as Father of lights and giuer of euery good gift Iames 1 17. Which must warne both Preachers in expounding and Christian professors in hearing Scriptures renouncing all affiance in their own 〈◊〉 capacity sharpnesse of iudgement or wit to pray vnto God earnestlie after the example of humble Dauid Psal. 119. Lord teach me Lord giue me vnderstanding Lord open mine eyes c. to make his worde efficacious and powerfull to worke in their hearts such graces as it commends and exhorts vnto For Paul which planteth and Apollos which watereth be
of Paul his owne purpose that he did preach to the Romanes but of GOD whose Calling must be expected Secondly a lesson not onely for Ministers of the Word but for all others that what is in ones power to do for others good and namely for them to whom wee are more especially indebted wee should not faile to do it and that to the vtmost of our power with a chearfull and prompt minde according to that councell giuen vs in Ecclesiastes Whatsoeuer is in thy hand to doo see thou do it with all diligence Eccles. 9 10 Lastly let vs learn by Pauls example First to ouercome any discouragements whatsoeuer by the consideration of our Calling Secondly the goodnesse of the thinges we haue in hand Thirdly the hope of great gaine and successe by our labours DIAL VII Verse 16. For I am not ashamed of the Gospel of Christ for it is the power of God vnto Saluation to euery one that beleeueth to the Iew first and also to the Grecian Tim. WHat is the sum of thu Scripture Silas That we ought to glorie in the Gospel because thereby God is truly powerfull to saue all that beleeue it Heere doth end the holy Apostles 〈◊〉 and his Tract of Iustification by Faith beginneth at the 16. verse where he entereth vpon the Treatise by a Prolepsis making answere to a secret Obiection For Paul hauing written in the latter end of the 15. verse I hat he was readie to preach the Gospell at Rome it might be obiected vnto him the Gospell is euery where spoken against the Precepts therof be scorned and thy selfe accounted little lesse then mad which thinkest to teach the wise more wised ome by the Gospell To which the Apostle answereth ptofessing that He is not ashamed of the Gospell though it seeme neuer so contemptible and base vnto the worlde Whereof hee rendereth two reasons One because it is not his owne Gospell but of Christ as Author and concerning no friuolous or fruitlesse matter Christ as Matter Subiect The second from the Fort and 〈◊〉 thereof because it is a most healthfull and powerfull Organe or Instrument of 〈◊〉 to saue beleeuers So as this Text consisteth of two parts First a profession I am not ashamed Secondly a Reason For. And whereas he saith He is not ashamed it is a Liptote or Meiosis because more is meant then is spoken For it is as if hee had saide I am so farre from being ashamed and I do glory and reioyce in it so as I esteeme nothing so honourable Insinuating to the Romanes that they ought likewise so to do as he their Apostle did according to that which he spake plainly and without any figure vnto the Galathians Chap. 6 14. Now when he tearmeth the Gospell 1. the Doctrine of free Iustification by Christ the power of God he meaneth not of his Creating power or his reuenging power vnto destruction but of a power ioyned with fauour and loue for saluation not of his Essentiall power but of his Organicall Ministerial power or by a 〈◊〉 of the declaration of his power when it is manifested in the preaching of the Gospell to make it effectuall For by the Gospell God mightilie moueth the hearts of the elect when the houre of their conuersion commeth infusing the Holy-ghost which stirreth vp the vnbeleeuing heart and makes it able to beleeue whereby righteousnesse and saluation is obtained thorow Christ. Tim. What is the profession made in this present Verse Si. That Paul is not ashamed of the Gospell howsoeuer for in all Ages since the Gospell did first come abroad manie haue bin ashamed of it from the shame which accompanieth it haue they forsaken it or coldly professed it Yet Paul professeth that for no cause wold he be ashamed thereof A Confession worthy of such an Apostle Tim. How many wayes may we be ashamed of the Gospell of Christ Silas Two wayes especially First if we be ashamed of the Doctrine or duties of the Gospell or secondly of the Preachers and professors of it Tim. What things vsually make men ashamed of the Gospell Sil. Foure things First the strangenesse of the Doctrine being aboue naturall reason Secondly the simplicity and meannesse of the Gospell being without earthly pompe and glory Thirdly the troubles and crosses of such as are the Disciples and hearers of the Gospell Fourthly the plainenesse of the Gospell being voide of humane wisedome and excellency of words From whence we may obserue that great is the corruption of mans hart which is not ashamed of things shamefull and yet doe shame at things wherein they ought to glory Tim. What reasons should preserue vs from being ashamed of the Gospell Sil. Fiue First the example of Paul such an Apostle which had abid much shame for the Gospell and yet saw no cause to be ashamed of it Secondly the Nature of the Gospell being a gladsome and ioyfull message Thirdly the subiect of the Gospell which is Christ of whom if we be ashamed before men he will be ashamed of vs before God Fourthly because it is the Instrument of Gods power to beget Faith Fiftly the effect of the Gospell which is saluation the greatest of all benefits or rather it hath all safety in it comprehending deliuerances of all sorts both Temperall and Spirituall For whereas there be sundry and many kinds of saluations or safeties as of our goods and persons by good lawes and iust Magistrates against sicknesle and diseases by Phisitions and wholesome medecines from violence and iniuries of enemies by valiant Captaines and Souldiors from extremity of weather by builders of houses or Masons from colde by Garments as all these enemies dangers effects and 〈◊〉 came by sinne and be effects of transgression so our deliuerance and safety from them is a fruit of Christ his redemption and of that faith which embraceth it but heere is chiefely meant that saluation which is spirituall and is of the soule from sinne and eternall death whereof there be two parts the first part is deliuerance from guilt and punishment of sinne by remission the second is blessednesse and eternall life in the possession of Gods fauour and loue whereof there be three degrees First in this life at the time of regeneration when sinne being pardoned through Faith and the soule renewed by the Holy-Ghost it beginneth to liue that life which is eternall The second at death when the Soule seuered from the body is receiued into Abrahams bosome to rest in heauen with the Spuits of iust men The third at the day of Resurrection when the whole man shall be glorified with Christ euerlastingly This is that Saluation whereunto the Gospell bringeth the embracers of it Moreouer whereas it is preached to some vnto destruction it happeneth by the infidelity of men For the Gospell of it owne Nature and by the counsell of God is appointed to bee cause of Saluation Wherein it diftereth from the Law whose effect is to reueale wrath for sinne not to iustify and
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
doe not vse their knowledge well they are much more without all excuse and defence because they haue a better and a greater knowledge for vnto the law of nature they haue ioyned the Lawe of Moses and the Doctrine of the Gospell where GOD giueth much there hee requireth much and asketh much of them to whome hee committeth much DIAL XII Verse 21. Because that when they knew God they did not glorifie him as GOD neither were thankefull but became vaine in their thoughts and their foolish heart was full of darkenes Tim. ERe we deale with the drift and interpretation of this Text speake something of the connexion with that which goeth before and of the Apostles method Sil. The Apostle rendreth a reason why the Gentiles were without excuse as if he should say they haue no place of defence for ignorance because they had a knowledge of God yet they honoured him not as was comely but offered vnto him rather a doubble iniurie For first they denyed vnto him his due worship which consisteth in glorifying God and giuing him thankes in both which they fayled Secondly they violated and hurt his Maiesty by putting vpon him false worships and by their wicked manners whereof a Bead-roll and Catalogue is afterward rehearsed Tim. What is the drift of this Text which wee haue now in hand Silas To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship that is of vngodlinesse which did appeare in this that they did not glorifie God according to that knowledge they had of him nor were thankefull vnto him according to that goodnesse which he had bestowed on them Tim. Seeing we finde of wicked men recorded in Scripture that they know not God Ps. 95 10. in this Chap v. 28. How isit to be taken that heere Paul sayth They knew God Silas There is a contemplatiue bare and cold knowledge which not changing the minde nor appearing in actions maketh men neuer the better and this knowledge the vngodly haue But Scripture denyeth vnto them that effectuall knowledge which mooueth stirreth the heart to Godward to put confidence in him to bee gouerned by his will delighting to expresse it selfe in good workes This onely deserueth the name of knowledge and not that other which is ydle dead separate from study and care to giue vnto God his glory by submitting to his pleasure Tim. What thinke you to be meant by the glorifying of God and by Thankesgiuing is there any difference betweene these two be they not all one and what may they import if they bee diuerse Silas Some take them to bee one and the former to bee opened by the latter But the distinctiue particle Neither sheweth them to be distinct things one from the other By Glorifying is vnderstood an inward reuerent opinion of God to thinke honourably of his Nature properties Mercy Wisedome Iustice c. of his workes and benefits also to render vnto him the worship due to him Thansgiuing comprehends a due acknowledgement of his benefits with a gratefull mention of them also with desire that others shoulde take notice of them to magnifie and praise his name with vs. Now the Gentiles are heere to bee blamed that they did neither the one nor the other God being the end and marke whereunto all things tend the beginning or fountaine from whom all good thinges flow wherof the Heathens were not ignoraunt yet by their knowledge they were prouoked and brought neyther to glorisy him nor to praise and thanke him Tim. What instruction may we take from hence to our Edification Silas See the answere in the other Booke in the last line of the Page Tim. What may be our instruction from hence Silas That the knowledge which we haue of God his properties should lead vs to glorifie him whereof the reasons be because else it were in vain and frustrate and we were better to bee without it then not to haue the right vse of it Tim. By what comparison may this instruction bee declared and 〈◊〉 forth Silas As our knowledge we haue of men doth serue vs to some vse to helpe vs to content and please them so the knowledge we haue of God should lead vs and further vs to the honouring of him For the knowledge we haue of his wisedome should work in vs obedience and patience reuerence His goodnesse being known to vs should engender in vs Prayer Loue Confidence and Thankfulnesse Also his power and truth shoulde prouoke vs to trust in him and to depend vpon him Also vpon the knowledge of his Iustice we should bee mooued to feare him His holynesse should driue vs from sinne to liue in purity and vprightnesse as we may resemble God and be like him Tim. Are not these things better known to Christians then to the poore Heathens Silas They are so for the wisedome power and goodnesse of God more appeareth in the worke of Redemption then in the Creation the Scripture doth more clearly reueale God and our dutie then the book of the Creatures could do Tim. What followeth of this Silas That we are so much the more bound to glorifie God and the more to be blamed and punished if we do not For God ought to be worshipped of vs more carefully the more excellent knowledge wee haue of him Tim. What is the other fault that the Heathen are charged heere withall Silas The sinne of vnthankfulnesse which is odious to God and man This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny vnto Starres to their owne wisedom forgetting that God did guide and rule all things by his most wise and iust prouidence Tim. How many wayes may men shew themselues vnthankfull Silas Very many wayes First by vtter forgetfulnes of God the fountaine of all good Secondly if men do remember him yet faile to mention and praise Gods goodnesse Thirdly if they mention it of selfe-loue that it might be thought that they are great with God Fourthly if in words men do praise him and in workes dishonor him Lastly if they part his honour betweene him and his creatures as these Gentiles did Tim. Wherein consists true Thankefulnesse Silas In these three things First in ioy of heart reioycing at the feeling of Gods goodnesse Secondly in profession of his holye name before men prouoking them to extoll him Thirdly in an earnest desire care to please God by doing his will Tim. What Reasons are there to mooue vs vnto Thankefulnesse Sil. First it is commanded of God Psal. 50. Secondly it is a part of his seruice 1 Tim. 2. 2. Thirdly it tendeth to his honor to be acknowledged disposer of the world Fourthly it is due to him and without wrong cannot be kept from him Fiftly it ioyneth men with Angels whose worke in heauen is to praise and thanke God Sixtly it is a duty that continueth in heauen in the next life after this Lastly it is the recompence that God looketh for
that their Table should be a trappe and stumbling blocke And who knoweth not that false Prophets were a snare to Achab occasions of his error 1 Kings 18. And that the aduersities which hapned to the Egyptians in their owne Land and to the Israelites in the wildernes were occasiōs to the one of more hardning to the other of blasphemy and infidelity These occasions happen both inwardly by motions and thoughts suggested to the minde and outwardly by troubles pleasures plenty c. Which when they light vpon a good heart guided by Gods grace turn to their good and further them to amendment of life but if they happen vpon a wicked minde they are occasion of greater and more sinne vnto which yet by inbred corruption they are prone enough The last action of God in this iudgement of Deliuering is the putting ouer an vngodly person which refuseth to be ruled by God vnto the regiment and power of Sathan and their owne vile passions to bee more and more defiled and alienated from God that as they like best to bee led by them so they should be giuen vp to their own deuises which they loue which falling vnto them from God as a punishment and all execution of punishment hath the condition of goodnesse and iustice in it and seeing all men that so are punished do first by their iniquities deserue to bee deliuered and finally are not compelled but doe euill freely by their owne consent therefore God so effecteth this punishment of giuing vp to vncleannesse as hee is in no wise authour of the vncleanenes as it is a sinne for he is a God who willeth no iniquity no vnrighteousnes shall dwell with him and as hee extreamely hateth sinne being contrary to his most holy nature and pure Law so hee will extreamly and eternally punish it wherein he could not be iust were hee the author of sinne or 〈◊〉 tempter to it or approuer of it as it is a fault and desection Tim. What is the Doctrine of this place with the reasons and vses Sil. That in the vncleane actions of the wicked God is more then a sufferer euen a iust auenger and so by his will and power willeth and effecteth their wicked workes as his righteous iudgements Reason heereof both testimony of Scriptures affirming of God that hee dehuereth giueth vp sendeth the spirit of slumber hardneth maketh obstinate turneth the hearts deceiueth men makes the cares of men heauy their heartes fat c. Which import more then permission euen an action of God not instilling and droppiag in sin but inflicting it as a recompence of former sinnes as it is saide in the end of this verse and Chapter 11 9. Also if we shall shut out God from disposing the works of wicked men wee should depriue him of more then the one halse of the gouernment of mankinde and rob him to his great dishonor both of his prouidence and omnipotency if wee make him but an idle beholder and looker on and a bare sufferer as if something might be done which he would not haue done or could not hinder then where is his Almightinesle And how truely is it written that none can resist his will he works all things after the counsell of his will and doth whatsoeuer pleaseth him in heauen and earth for by this Doctrine of naked and idle permission something should bee done which God is not pleased nor willing to haue done The vse of this point for this present is not onely to discouer and conuict the errour of such as for preposterous defence of Gods iustice to the wrong and preiudice of his power and prouidence doe obtrude and thrust vpon God a 〈◊〉 and naked permission and desertion but also to desire and exhort al Christians vnfaignedly and greatly to feare the offence of such a God as hath not onely our fame goods bodies liberties wiues children open to the stroke of his iustice but the necks of our soules bare and naked to the Axe of his vengeance to smite thē spiritually with greater measure of sinnefull filthinesse of all Gods iudgements the most horrible when the minde which should gouerne the whole man and all our actions become subiect to most cruell and vile lusts which be the more grieuous tormentours the neerer and more inward that they bee sithence also such as God hateth vnto destruction them hee finally and wholy giueth ouer to such guides as Sathan diuellish affections to be gouerned by No stronger bridle frō sinne then this consideration Tim. It is now fit time to slide into our Text and to consider the thing it selfe whereunto they were deliuered what is it called and what is meant by it Sil. The thing is affections vile or shamefull and dishonorable affections which importeth not onely burning and flames of lusts and whatsoeuer is sordide vnhonestand loathsome to chaste eares meant before by vncleanenesse and lusts of their owne heartes Verse 24. But most filthy acts both actiuely which they committed toward others and passiuely which they suffered themselues from others Aud as their punishment is generally expressed in this word so more particularly in the next which declare the monstrous impurity of both sexes both Women and Men in the act of generation going against natural course ordained of GOD for propagation and encrease of mankinde Tim. What do ye call the natural vse of man and woman Silas The vse of their bodies for generation which is according to the order that God hath set in Nature This order is that our kind should be continued by generation and the order hath three parts First that man be ioyned to a woman Secondly that one man be ioyned to one woman I hirdly that one man and one woman be lawfully ioyned Tim. What things are required to this lawful ioyning Sil. Some things are conuenient onely as paritie and likenesse of age of qualities of estate Other things are necessarie also as these fiue things First that the parties married be without degrees forbidden in Scripture Leuit 18. Secondly that there be a betroathing some distance before the mariage Math. 1 17. Deut. 22 23 24. Thirdly that the parties be of one religion both worshippers of the true God Deut. 7 3 4 5 c. 1 Cor. 7 39. Fourthly consent of Parents or of such as are in stead of Parents 1 Cor. 7 38. Lastly consent of parties their mutuall liking and agreement Gen. 2 23. and Gen. 24 57 58. Tim. What Lusts are against this order Sil. Some are inordinate onely some also vnnaturall and beastly Tim. What sins doe ye refer to inordinate lustes Silas Fornication Whoredome Adulterie Incest Rape or forcing Polygamie or hauing more wiues then one at once this was the sin of the Fathers for it was against Gods ordinance yet it was their secret sinne because in those times it was not noted as a falt or so iudged to be Tim. What sins refer ye to vnnatural lusts Silas Buggerie which is an
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
ignorance of Gods word will excuse no man it will not absolue the Gentiles from condemnation because they knewe not Moyses Law Tim. What Reasons to disswade Christians from Ignorance Silas It is a sinne being contrary to the Law Secondly it is the cause of many sinnes men do both erre and sinne for that they know not the Scriptures Thirdly it is a part of Satans kingdome yea the strength thereof Fourthly it maketh men like Beasts like diuels Tim. What meanes to obtaine knowledge Sil. Prayer Meditation Reading Hearing Conference Tim. What is the meaning of that he saith As many as sin in the Law Silas That is such as had and did know the Lawe of Moyses and yet sinned against it should receiue sentence of death from it Tim. What things may we learne from hence Sil. Three verie profitable Lessons First the law of Moyses is not able to keepe from sinning and to iustifie such as haueit for the Law was giuen to other purposes First to giue knowledge of sinne Secondly to reueale the wrath of God against sinners Thirdly to be a Schoolemaister vnto Christ Gal. 3 24. Tim. What was the second instruction Silas That many which know the Law of God after their knowledge do still liue in sinne which is a verie fearfull thing Tim. What Reasons haue we to liue according to our knowledge Silas Verie many and great First so it is commanded in sundry places Secondly the end of our knowledge is practise Thirdly knowledge without practise it is not only vaine but verie hurtfull Fourthly if wee practise that we know we are like to Christ and the Saints Fiftly we are vnlike to the Reprobates and wicked mē Sixtly all Gods benefits and corrections call vpon christians to be obedient to our knowledge Lastly it is a token of the childe of God to be a keeper of the word 1 Iohn 2 4 5. Tim. What is the third Lesson Silas That the Law should iudge them that are breakers of it this should admonish vs that wee doe with great reuerence and care obserue and keepe it because they that do sinne against the Law it will bee a seuere Iudge against them DIALOGVE IX Verse 13 14. For in the sight of God the hearers of the Law shall not be iustified but the doers of the same For when the Centiles which haue not the Law do by Nature the thinges contained in the Law they hauing not a Law are a Lavv vnto themselues Tim. WHat is the drift of this Text Silas To answere more distinctly the obiection which the Gentils or Iewes might make for themselues The Iew he might obiect that seeing he had the law of Moses there was wrong done to him to match him with the Gentiles in the case of sinne and damnation Vnto which the Apostle answered that they being breakers of the Law could haue no benefit of saluation from the Lawe which saueth none but the perfect keepers of it There is a perfect keeping of the Law either by Christ his obedience imputed to the beleeuer of this Paul speaketh not yet till the third and fourth Chapters or else suppose any man by his owne strength could fulfill the Law then should he thereby be iustified of this the Apostle heere in this place is to be vnderstood Moreouer there is a double Iustification one in opinion when men think and presume they be iust as the Lawyer did that questioned with Christ Luke 10. the Pharisies Luke 16 15. Ye are they which iustifie your selues The other is in truth before God which the Apostle meaneth heere and saith that if any in their deedes could answere the perfection of the Law thereby hee should be absolued and pronounced iust euen in Gods sight which is the true meaning of the word Iustified both heere and elswhere as appeareth by the opposition between Perishing Iustifying as also between condemning and Iustifying Rom. 8 33. and especially by that place in Acts Chapt. 13 39. From all things from vvhich ye could not be Iustified c. where the word can haue no other sense but Absolued Note further there is a legall Iustification and an Euangelicall The latter is by Christ thorough Faith the former by keeping the law perfectly For the end of the Law is not knowledge but practise to make the creature wholy conformable to the Creator therefore it must iustifie the performer Of this Iustification Legall Paul now entreateth Tim What vvas the lesson taught from hence Silas That the Law absolueth a man giueth righteousnesse and eternall life to them which by their owne strength do perfectly keepe the Law and not to them which only know and professe it Tim. What belongs to the perfect keeping of the Law Sil. Three things First that all bee fulfilled without failing in one iot Secondly that it be kept all our life long euen to and euen in the last gaspe Thirdly that it be kept in perfect manner with perfect loue of God and our neighbour Tim. Doth the Law reward with life eternall those which thus keepe it Silas It doth so by reason of the couenant which God hath made Do this liue Leuit. 18 5. Tim. Can any person thus perfectly do the Law Sil. None saue Adam in his innocency the man Christ all other men without exception break it The reason whereof is because all men being borne in sin cannot but in euery thing transgresse the Law till they be sanctified and after they be sanctified they can keep the Law but not perfectly because their new birth is imperfect in this life sinne still striuing against grace whereof it followes that none can challenge at all life eternall by the Law or the workes thereof as they bee done by vs. Tim. What is the Obiection of the Gentiles Sil. They might alledge that they had wrong done them to be condemned seeing they wanted the Law of Moyses Vnto which obiection the Apostle doth answer that though they lacked Moyses law yet they were not altogither without a Law First because that they did such things as Moyses Law required to be done Secondly because their thoughts excusing them in their well-doing and accusing them in euill doing did witnesse they had a Law euen the Law of Nature though not the Law of Moyses Tim. What is it to do such thinges as bee contained in the Law Silas First that in matter of Religion to think there is a God and that he ought to be worshipped Secondly in matters of manners to doe good things as to releeue the poore to helpe the helplesse to speake truth c. Thirdly in matters of policy to punish vices forbidden and to do good things commaunded by good lawes to restraine from euil and to constraine to good Tim. Did the Gentiles all this Sil. They did so as it is manifestly knowne by their Books and Stories which witnesseth of many that they both taught and practised honesty Tim. What letteth that they pleased not God
Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
sinnes conuincing vs of it Tim. What vse heereof Silas Foure-fold First the summoning of the wicked to repentance Acts. 17 30. Secondly the confirming such in their duties as haue repented 2. Cor. 5 11. Thirdly it teacheth patience because there will at length vndoubtedly be an end when the good shall bee rewarded Lastly Charity towards our brethren Rom. 14 13. Tim. What was the next thing Silas That this day is vncertaine to vs when it will come as appeareth by the testimony of the Scripture as Math. 24 where the vncertainty of this day is set forth by these and such like similitudes as of a Theese in the night of trauaile falling vpon a woman of a housholder comming from a marriage God would haue this day vnknowne to vs to warne all to be watchfull that is to liue so carefully euery day as wee would doe vpon our iudgement day because euery day may be that day for ought we know Tim. What hindereth the comming of that day Silas Onely the accomplishment of the elect which may be done in a short space Tim. Shall not the Iewes be called first Silas So it verily seemeth Rom. 11 24 25 26 27. c. but they are part of the elect whose calling may speedily be performed and wrought Tim. Who is the Soueraigne Iudge Sil. God by whose authority the iudgement is to be held first because he alone seeth the secrets of men Secondly he alone can open the booke of the Conscience Thirdly he alone can raise the dead Lastly hee alone can execute the sentence all which should worke great feare of offending him and continual care of wel-doing 2. Cor. 5 7. Tim. But the Scripture saith of Christ that he shall iudge the world as he is man Acts 17 31. how then shall the Saints iudge 1. Cor 6 2. Silas Christ shall pronounce the sentence Mat. 25. but the Saints shall iudge as assistants to Christ and approuers of his sentence The consideration whereof should breed terror to the wicked that he whom they haue despised shall iudge them and matter of comfort to the beleeuers that their head and Sauiour shal be their Iudge Tim. What shall be iudged Sil. Secrets of men by which is meant all inward thoughts conceiued in the heart all hidden affections seated there and all outward deedes closely carried from the knowledge of the world and done in dark or remote places Tim. What should this teach Sil. To haue a great eie euen to our thoughts and affections that they bee such as shall agree with Gods will Secondly to doe nothing but that wee would haue all the world to know for God who seeth all and shall iudge all is greater then the world and will open all to the worlde Tim. Why is the iudgement a part of the Gospell Sil. First because it stirreth to repentance which belongeth to the gospell Secondly it teacheth charity and patience two parts of the gospell Thirdly it bringeth perfect deliuerance and redemption from all sin and misery which is the matter of the gospell or else the meaning may bee that Christ shall giue sentence according to the doctrine of the gospell already published Iohn 3. 16. 17. 36. DIAL XII Verse 17. Behold thou art a Iew and restest in the law and gloriest in God and knowest his will and tryest the things which differ in that thou art instructed by the law Sil. VVHat is the drift of this Text Sil. To conuince the Iewes as guilty of sinne and damnation as before hee had done by the Gentiles and so to driue them both to seeke their iustice not in their owne workes but in Christ Jesus alone Tim. What order doth the Apostle keepe in this part of his treatise Sil. Hee doth these three things First hee rehearseth seuen priuiledges or benefits of God towardes the Iewes to the chiefe whereof euen to their Doctors he directeth his speech Secondly hee reprooueth their vnthankfulnes in the abuse of these benefits Thirdly he answereth their obiection about circumcision and sheweth which is true circumcision and which bee true Iewes which bee otherwise Tim. What was the first benefit which they might pretend for their immunity why they should bee exempt from the seuere iudgement of God Sil. That they were called Iewes which was an honorable title and noble as now it is to bee called Christians but they were not such as they were and would be called which sheweth vs that trueth may be seuered from titles and that glorious names through the wickednesse of such as beare them may become most odious and infamous Tim. What was the second benefit Sil. That they had the law and the seruice of God prescribed them by it this benefit appeareth to bee great by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was that they rested and contented themselues in the reading knowledge and profession of the lawe also putting their trust therein and proceeded not to practise and obedience to walke in the statutes which they vnderstood and professed Tim. What was the third benefit Sil. That the true God was their God and made a couenant to take them to be his people this was a maruailous great benefit the profession and dignity of the couenant as appeareth by Deut. 4. 29. and Psal. 144 15. And Paul sayeth it was their glory but this was their abuse of this benefit that they gloried in God without due desire and care to aduance his glory by godlines of liuing Tim. Tell vs what the fourth benefit is Sil. It is the knowledge of Gods will this appeareth to bee a precious benefit by these reasons First because knowledge is a part of Gods image and of Christes kingdome Secondly it is to the mind as the eie to the body or the Sun to the world Thirdly it is of great price more worth than all merchandize Prou 3. 14. Fourthly it maketh one man to excell another but heerein they abused their knowledge both for that knowing the will of GOD they did it not and also because being seuered from loue of God and their neighbour it made them swell Tim. What is the fift benefit Sil. Triall of thinges which differ these wordes they haue another reading as thus Thou allowest of things which are excellent If wee take the first reading then it hath this sence that the Iewes had such a degree of knowledge of Gods will at least in their own perswasion as they could discerne betweene good and euill betweene trueth and errours Phil. 1. 7. 8. But if wee take the second reading then the sence will be this that they by their knowledge not onely could tell what was good and what was not but of sundry duties they knew which was most excellent This is a benefit of great moment because in comparison of two duties when they come in ballance togither it is a very good thing to know which is to be preferred for one may commit a great sin in the doing of
nfirmation heereof by authority of Scripture As it is Written Tim. What is it to glory in the Law Silas To take pride and pleasure in the knowledge profession of the Law This is a vaine and foolish glorying When knowledge and professio n is seuered from the practise of the law it is ridiculous to glorie in such knowledge of the law is not onely vaine and to no vse but tendeth to more grieuous condemnation for hee that knoweth his Maisters will and doth it not shall be beaten with many stripes Tim. What is it to breake or transgresse the Law Sil. It is a speech borrowed from earthly thinges the Law being compared to a bound or Land mark because it should keepe our heart and all our thoughts and affections in due compasse Tim. How many things are heere signified by transgressing the Law Sil. Foure things First to do euil things forbidden in the Law Secondly to leaue vndone good things commanded in the Law Thirdly in the manner of dooing things commanded to faile and in the end by not doing them from perfect loue vnto Gods glory Fourthly to purpose to continue in the breach and transgression of the Law Tim. How doth the breaking of the Law dishonour God Silas Not in respect of God himselfe whose honour cannot be encreased nor lessened but in respect of men who take occasion from the euill life of Gods people to speake euill of Gods word and holy Religion as if it were a teacher of iniquity 2 Sam. 12 14. 1 Tim. 6 1 2. Titus 1. 11. 1 Pet. 2 10. for as euill Children discredite their Father so it is a discredit to God that they which are called his children should do euill and liue vnrighteously Also in euery transgression there is a contempt of diuine Maiesty directly or indirectly which is a dishonour to God Tim. What should this worke in vs Sil. A wonderfull care to auoyde all open disobedience to Gods lawe because it doeth not onely offend and displease God but exceedingly turne to Gods dishonour for Gods honour is a greater matter then our owne saluation better it were that all men were destroyed then God should bee dishonoured Againe men were created vnto the honour of God not to his dishonour This consideration hath kept many of the seruants of God from sinning for this cause Dauid would not hurt Saul when hee might because he would not dishonour God by doing euill Ioseph was kept from incontinency by this reason Sidrac Misech and Abednego were kept from Idolatry Gods children do remember the end of their creation and consider that God will punish such as discredit him Tim. What was the other part of this text Sil. A confirmation fetched from testimony of Scripture as out of Esay 52 5. and Ezek. 36 30. Wherein he meeteth with a secret obiection We meane not to dishonour God whose law we teach and proclaime yes saith Paul he is dishonoured by your deedes amongst the nations as scriptures fore-told Tim. What is the meaning of these texts Sil. They bee a prophesie to fore-tell that in the dayes of the Messiah the wickednes of the Iewes should be such as should bee a great scandall to the Gentiles and moue them to reproach the name of God measuring him by the manners of his people the Apostle therfore doth cite these prophesies to strengthen his reprehension and to stop the mouth of the Iewes which else would haue stoode vppon their own innocencie and deluded his owne affirmation whereas nowe there is no place left for complayning or starting backe Tim. What is meant here by the name of God Sil. Either God himselfe or else his doctrine and religion because by these God and his will are made known to vs as men are known by their names Tim. What signifieth blasphemy Sil. Reproaching euill speaking rayling contumely when ought is taken from God which is his due or any vndue thing is attributed vnto him Tim. What were the lessons taught from hence Sil. First that wicked men take occasion from the falts of Gods people to speake euill of God himselfe and of his holy worship Secondly that it is a grieuous thing to prostitute the name of God to be dishonoured by his enemies and that wee are bound to haue more care of Gods glory then our owne happinesse Lastly that therefore it behoueth all Gods people to haue a great care of their cōuersation that it be not onely vpright in the sight of God but also honest and vnblameable euen before men DIAL XVI Verses 25. 26. 27. For circumcision verily is profitable if thou doe the Lawe but if thou bee a transgressour of the Law thy circumcision is made vncircumcision therefore if the circumcision keepe the ordinances of the law shall not his vncircumcision bee counted for circumcision and shall not vncircumcision which is by nature if it keepe the lawe condemne thee which by the letter and circumcision art a transgressor of the Law Tim. HOw doeth this text hang vppon the former what coherence hath it with the preceden̄t verses Silas Vnto the forenamed pretext of the Iewes who by the dignity of of Moses law and the couenant thought to be priuiledged and that they should not together with the Gentiles be condemned he now addeth a new excuse from the prerogatiue of Circumcision which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people and this Paul denyeth not but granteth the excellency and efficacy of this sacred signe especially on Gods part who gaue it as a seale of his free promise but on the peoples behalfe which did not ioyne obedience with circumcision it was of no more profit to them then if their fore-skin had neuer beene cut off Vpon this occasion Paul doth put a difference betweene that circumcision which is auaileable and heathfull and that which is not wholesome also betweene a true Iew and one which is counterfeite in shew and name onely and this is the sum of the verses which follow to the ende of this second Chapter Tim. What is the drift of this Text Silas To reproue the great folly of the Iewes who being breakers of the law yet held themselues righteous and acceptable to God because they were circumcised vnto whom the Apostle replieth that there was no power in circumcision to make wicked men accepted of God and therefore a Iew being a transgressor of the law was no better then a Gentile that lacked circumcision if he were a doer of the law of Nature Note that he speakes of the Circumcision as it was in the time of the law not as it is now abrogate by the Gospel Gal. 5 2 Tim. What was Circumcision Silas It was a Sacrament of the old Testament which God gaue vnto Abraham for him and his seede The outward signe of this Sacrament was the cutting off the fore-skin of the flesh vpon the eight day The thing signified heereby was the grace of
iustified namely by beleeuing the promise This is proued by authoritie of Scripture the Scripture saith that Abraham was iustified by beleeuing therefore he was so iustified The text hath a Question For what c. Secondly an answer thereunto Abraham beleeued c. Tim. What learne we from the Question Sil. That the points of Religion are to be proued by Scripture Secondly from authority of Scripture an argument followeth affirmatiuely Thirdly that proofes of Scripture ought to bee brought fitly and sparingly Fourthly the wisedome of Paul in obseruing the phrase and course of Scripture Tim. Now let vs come to the answere the faith spoken of in Gen. 15 6. which the Apostle heere citeth was not meant of Christ but of an infinite posterity andissue Silas The answere heereunto is this First Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter that God would bee his shield and reward Secondly Abraham in his posterity foresaw Christ who was to come out of his loines Thirdly in all promises the promise offering Christ was wrapt as the foundation and roote of them all Fourthly it was Christ which spake to him at that time Gen. 15 6. for it was the second person who spake vnto the Fathers and 〈◊〉 〈◊〉 beleeued in Christ. 〈◊〉 the mercy of GOD whether it appeareth to vs spiritually or temporally is the obiect of faith and God is not mercifull but by Ielus Christ therefore they that beleeue any promise of mercy beleeue in Christ. Tim. What more doe ye obserue here Sil. To beleeue God and to beleeue in God are all one for to beleeue God is to giue credite to his word and to put our confidence in his goodnes thus Abraham beleeued God Tim. What more was learned hence Sil. That it is a wonderfull thing to beleeue God or in God because it obtaineth the praise of righteousnesse to him that doth it as it is written He beleeued God and it was accounted to him for righteousnesse This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith Tim. What other reasons may moue men to beleeue God Sil. Very many and substantiall as first because of Gods commandement Secondly because God being most true is worthy to be beleeued Thirdly there is great danger if wee doe not beleeue euen eternall death and the losse of heauen besides all temporall goods Fourthly it is a speciall seruice of God to trust in him Fiftly it is the cause of all other duties which spring from faith as the roote of all Sixtly therein is God most honored when he is trasted in and by the contrary much dishonoured for hee is thereby made a liar so much as lyeth in vs. 1 Iohn 4. 20. DIAL II. Verses 4. 5. Now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeues in him that iustifieth the vngodly his faith is counted for rightenesse Tim. VVHat is the drift of this text Sil. To proue iustification came not by woorkes but of faith by an argument of contraries three contraries set against three as first he that worketh not and hee that worketh The second contrariety is betweene fauour and debt the third is wages and imputation Tim. How stands Paules argument from these contraries Sil. Thus if Abraham were iustified by merit of works then he had his righteousnesse by debt and as a wages but his righteousnesse came to him not of wages and debt but of fauour and by imputation therefore hee was iustified not by workes but by faith Or more briefly thus If Abraham was iustified by fauour and imputation therefore not by desert of works but by beleeuing Tim. What is meant by him that worketh Sil. Not one that hath or doth works but one that desireth to deserue by his workes which appeareth by this First a beleeuer must be a worker and such an one was beleeuing Abraham Secondly wages and debt is giuen to merit not to works Tim. What learne wee by this that the reward is counted according to debt to him that will clayme it by merite of workes Sil. That eternall life is due to him that can fulfill the law this commeth by vertue of a compact or couenant which God hath made promising to them which doe the law that they shall liue by their works Tim. What is meant by him that worketh not Sil. Such an one as either hath no workes to commend him to God and deserue his fauour or hauing workes do put no affiance nor trust in them Tim. What was the doctrine here Sil. That wee must claime nothing by our workes the reason hereof is first because our good workes are ioyned with many euils Secondly our workes be not our owne Thirdly there is no proportion betweene our workes and the kingdome of heauen Fourthly our workes are a due debt Fiftly our best workes haue their imperfections and wants that we do not all good workes neyther do we them in perfect loue of God and our neighbour Tim. What is it to beleeue in him that iustifieth the vngodly Sil. To put trust in him that he will bee mercifull to our sinnes to forgiue them to vs for Christ. Tim. Who are the vngodly Tim. Such sinners as be straungers from God as all the elect be before their calling Tim. Doth God accept wicked men to fauour while they are wicked Sil. No but first hee forgiueth their sinnes And secondly of wicked hee maketh them good putting his holy spirit into them to regenerate and sanctifie them But at their iustification he findeth them vngodlie and maketh thē godly and he doth it both by taking away the guilt of all their sins by free pardon also by cleansing away the filthinesse of sinne by a powerfull sanctification Tim. What is meant heereby That his Faith is counted to him for righteousnesse Silas That the righteousnesse of Christ is reckoned the righteousnesse of that person which doth by Faith embrace Christ. DIAL IIII. Verse 6 7 8. Euen as Dauid described the blessednes of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose vnrighteousnes is forgiuen whose sin is couered Blessed is that man to whom c. Tim. VVHat is the drift of this text To proue that righteousnes is imputed vnto faith and commeth not by Workes The which the Apostle prooueth by the testimony of Dauid Psal. 32 1 2. Tim. What be the parts of this Text Sil. 2. First the Preface or entrance Euen as Dauid c. Secondly the testimony it self Blessed are they c. Tim. What note ye out of the Preface Sil. These thinges First that the testimony is cited without naming the Psalme or verse Secondly that the righteousnesse of Christ was preached to them that liued before Christ. Thirdly Paul so citeth the testimony as hee giueth the summe and meaning of it in few words which is thus much that Iustificatō is the
elect who before being not beloued are now beloued Hos. 2. 23. Tim. What may we note from hence Silas The easinesse of creating and regenerating which with God is no harder for vs then to cal a man to vs or to call any thing by the name Wee see also what an effectuall calling is a powerfull woorking causing persons to be what they were not of enemies and sinners sonnes of God and righteous DIAL XI Verse 18. Which Abraham aboue hope beleeued vnder hope that hee should bee the Father of many Nations according to that which was spoken so shal thy seede be Tim. VVHat is the drift of this Text Silas To extoll and praise Abrahams Faith by two reasons First that it did not giue place to sence nature or humaine reason For he beleeued aboue the hope of man Secondly that it did embrace the truth of Gods promise contained in these words So shal thy seed be And thirdly that he made the Diuine promise the support and prop of his Faith according to that was spoken Tim. What is meant when he saith He beleeued vnder hope aboue hope Sil. That he beleeued vnder the hope of God aboue the hope of man for when things were dosperate in the reason of man and there was no hope at al yet looking vp vnto God he had hope he conceiued inuincible faith in his heart ioyned with an infallible hope euen against hope of flesh nature and all mans reason Tim. Do ye not by hope vnderstand things hoped for Sil. It is true then the meaning is contrary to that which might by man haue beene hoped for hee waited for things which were set forth of God to be hoped for ouercomming by his faith all difficulties absurdities impossibilities which natural reason might obiect and oppose to him Tim. What was our instruction from hence Sil. This that a true faith dooth enable vs to expect such things as the reason of man would neuer look for Example heereof we haue in Abraham who beeing an hundred yeare old it was against reason that he should looke to bee a Father yet his faith beleeued it seeing God promised it Also Dauid against all humaine reason and hope beleeued that he should be King of Israel Also when Moyses beleeued that the people should passe through the Red sea as on dry Land it was against reason the like is to bee saide of Ioseph and of many others Tim. Is it not dangerous in things which are set forth to be beleeued to take counsell with the wisedom of the Flesh or with humaine reason Silas It is so as appeareth in the example of Sara of Zachary and Moyses all which were punished because they consulted with flesh and bloud instead of beleeuing Also in the example of wicked men who haue receiued hurt by leaning too much to the wisedom of the flesh more then to the word of God as they which perished in the wildernes also a Prince which was seruant to Iehoram King of Israel 2 Kings 7. Lastly Zedekiah K. of Iudah Ier. 39 7. Therefore in things which are propounded by the word to be beleeued of vs we must renounce that which our owne and other mens reason can obiect seeme it neuer so absurde and vnpossible which God promiseth yet it must absolutely be beleeued Tim. What was further commended to vs out of the first part of this sentence Silas That it is the propertie of a true faith to keepe men in hope euen when things seeme desperate Example heereof we haue in our Sauiour Christ Math 27. My God my God why hast thou forsaken mee And Saint Paul Act 27. Iob Ieremy For faith doth beare it selfe bold vpon the truth of Gods promises For faith doth beleeue the whole word of God according as is written Faith is by hearing and hearing by the word of God Rom. 10 17. But the word of promise is that whereabout Faith is properly occupied and especially the word of the Couenant wherein God promised to bee mercifull to our sinnes Tim. Yet the promise that Abraham is saide to beleeue was of a temporal blessing euen of a large posterity Silas It was so but this dependeth vpon the Couenant of grace and helpeth him to beleeue that For he that can beleeue God to be faithfull in smaller thinges can also beleeue that he will keepe his truth in greater thinges Againe all earthly pronuses are fulfilled for Christ who is the substance of the Couenant Againe all earthly promises proceede from mercy and Christ is the foundation of Gods mercy towards vs. DIAL XI Verse 19 20 21. And he not weake in Faith considered not his owne bodie now dead when he was almost an hundred yeare olde neyther yet the deadnesse of Sarah her wombs hee doubted not at the promise thorow vnbeleefe but was strong in faith and gaue glory to God being fully assured that he which had promised was able to performe it Tim. WHat was the drift and end of this Text Silas To praise the faith of Abraham by these few Reasons First by setting downe the hinderances of his faith as the deadnesse of Abrahams body and of Sarah her wombe Secondly by opposing to it the contrary which is vnbeleefe Thirdly by the measure of his Faith which was a strong and full assurance Lastly by the end of his beleeuing which was the giuing of God the glory Tim. What is meant heere by being weake in Faith Silas Sometimes Faith is put for the Doctrine beleeued Rom. 14 1. then to be weake in Faith is to be rude and ignorant of the truth and not to be weake is to be verie expert and skilfull But faith is heere put for the guift of faith and by not being weake in faith he meaneth that he did strongly beleeue God This speech is a figuratiue kinde of speech when one meaneth more then he expresseth as Psal. 〈◊〉 1. 17. not to despise is put for to hold in great account Tim. What were the hinderances which might haue troubled and hurt Abrahams faith Sil. The deadnesse of his owne body and of Sarahs wombe which he did not consider that is he thought not these things so able to hinder the promise of God as Gods power was able to fulfill the thing promised neither did he reason by vnbeleefe against the promise of God saying he mocks me or it will come to nothing Tim. What was the instruction from hence Sil. Thisê a strong faith yeeldeth not to such lets which discourage or daunt it but breaketh thorough and ouercommeth them all bee they neuer so many and so great whereby the faithfull are to be admonished of their duty which is to striue against the impediments of their faith not to yeeld Tim. What thing is contrary to faith Sil. Vnbeleefe by which is meant either a meere priuation of faith when there is none at all as in Turkes and Iewes and wicked men or a defect in beleeuing whereby one beleeueth a thing faintely through infirmity of
was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward bōdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
be Therefore is it tearmed the Ministery of the Spirit and of righteousnesse 2 Cor. 3 8 9. Tim. What are we to learne by this where it is sayd That we are deliuered into this forme Silas Two things First that in our conuersion and freedome from sinne we our selues do nothing towards it at all but suffer God to worke vpon vs as the waxe or clay receiueth the print of the seale or mould themselues doing nothing but suffering the impression only of the Seale or mould Secondly we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules because the image or forme of godlinesse which wee haue from that doctrine receiues continuall decay by our owne negligence and Sathans mallice Hence it is that the Apostle speaking here of the godly Romaines sayeth in the present time that they are deliuered to teach that the worke of our sanctification is not a worke of a day or a yeare or to be perfected by one or two or a few Sermons not till death come Tim. What may this put vs in mind of that the doctrine of the Gospell is the effectual Instrument both to begin and to perfect our deliuerance from sin Sylas It serues to surre vp a great loue vnto the doctrine of the Gospel seeing it is the means of our conuersion Secondly it shews of what great efficacy that doctrin is whē God is pleased to worke by it it can pull our heartes from sinne and knit it vnto God and can make vs be like vnto God who before did beare the Image of Sathan Thirdly wee ought to haue those which bring this doctrine in reuerence and loue acknowledging them and hauing them in singular reputation for their worke sake 1 Thess. 5 13. Their feet euen their basest and foulest parts ought to be beautifull vnto vs. Rom. 10 15. What is the estate then or what will bee the end of such as hate and rise vp against Leus despising prophesy Tim. What manner of obedience is this that the Gospell vseth to worke Sylas It is from the heart that is to say such as is both voluntary and vnfaigned not compulsory and hypocritically and this is a speciall marke whereby to try the truth of our owne conuersion when we finde that wee can willingly and in a good vprightnesse apply our selues to doe these things which be commāded in his word being contrary to our lustes this also must encourage all men which bee conuerred to sticke to the seruice of Christ without looking back seeing they willingly put themselues into it being by his grace of vnwilling made willing DIAL XI Verses 18 19. Being then made free from sin ye are made the seruants of righteousnesse I speake after the manner of men because of the infirmity of your flesh for as ye haue giuen your members c. Tim. VVHat doth this text contayne Sylas Three new reasons to disswade from liuing in the seruice of sin Tim. What is the first reason Sil. Because Christ hauing set them free from the bondage of sin they are not now bound to obey the lusts of it as bondmen and seruants doe giue obedience to their Lords whiles they are their seruants but being once free they do not serue them any more nay now they ouer-rule sinfull lusts or else in vaine they profesle Christianity it is to no purpose to put on the purple kingly robe if there be no man to command so in vaine to professe thy selfe a Christian if thou hast no commaund ouer thy passions and lusts Tim. What is the second reason Sil. They are made the seruants of righteousnesse therefore they must not serue nor obey sin but God this reason may be declared two wayes First by comparison of bodily seruants who are carefull to please their maisters so ought Christians to be being Gods seruants Rom. 14 4. Secondly by consideration of his goodnesse and bounty whome wee serue declared both in the manifolde good things spirituall and corporall which wee haue from him and in those which we further hope for to wit the preseruation and sustentation of our liues in this world and eternall life in heauen with God and his Angels Tim. Let me heare of you what we are to learn by this that he calleth them the seruants of rigteousnesse which bee the seruants of God Silas It helpeth vs to distinguish the true seruants of God from the counterfeit for such as truely serue God haue care to please him by dooing the righteous things which he commandeth in his word Whereas false seruants neglecting his righteous precepts do yet professe themselues to be his seruants and therefore bee his seruants in name onely and not in truth and deed Tim. What is the third Reason Silas The third reason is taken from things which be like or equall as thus The elect before their conuersion diligently serue sinne in doing the lustes thereof therefore being conuerted they must with like diligence serue God in doing his will reucaled in his word Tim. What doe ye consider in this third reason Silas 1. The preface or entrance Secondly a similitude with his parts which setteth downe two parts of Gods seruice 1. subiection 2. warre with sinne Tim. Now shew vnto vs in what words the preface is contained and the meaning of the words Sil. The preface is contained in these words I speake after the manner of men This phrase hath sundry significations one is this I require no harde matter but such as men are able to performe The second is this I require no vniust thing but such as any that hath the reason of a man would grant to be equall and iust Thirdly I speake plainly and familiarly as euery man may easily vnderstand me fetching a similitude from common matters knowne to all men because ye should the better perceiue what I say Of all these expositions the last is best to be allowed of because of that that followeth in the verse where he borroweth his comparison from the worldly affaires of men such as all men by reason and common experience knew and were well acquainted with Tim. What is the cause why the Apostle would teach the Romanes after such a plaine manner by comparisons from easie and homely things Silas Because of the infirmity of their flesh by which is meant their carnall and corrupt vnderstanding which hindereth that they could not receiue heauenly thinges being taught them in profound and exacte manner as appeareth by the example of Nicodemus and also by the words of our Sauiour to him Iohn 3 12. Tim. What were the instructions gathered from hence Sil. Three-fold First it concerns Ministers that they apply themselues in their teaching to the capacitie and rudenesse of their hearers which being rude therefore the plainer we speake the better it is The second concernes hearers for whom it is safest to bee taught with the greatest plainnesse that may be because of the weaknesse of their vnderstanding which
hanging about him Tim. But how is it that men vnregenerate doe sinne freely and voluntarily seeing sinne doth hold and detaine them so violently in his bonds Sil. Euery naturall man finneth freely and willingly for sinne cannot offer any force to the will whatsoeuer the will doth it doth it freely and without constraint yet it is true that sinne doeth exercise tyranny ouer the vngodly and holds them bound so as they cannot but fulfil the lusts os it For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison so as hee cannot get out yet for some respects hee is more willing to bee in prison than to bee abroad So it is with all sinners before regeneration they sinne freely because their will cannot bee compelled and