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
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
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
saue sinners propounding life indeed but it is vnto the perfect keepers whereas the Gospell offereth and performeth Saluation to the beleeuer euen to euery beleeuer without difference of Nationê and so the promises of the Gospell are vniuersall both in respect of al beleeuers which receiue it and also because no Age Sex Nation Estate or condition is excluded from perticipation of Christ life eternall so they belieue Lastly in the tenth Chapter of this Epistle verse 13 14 15. Paul frameth the Ladder as I may so speake by which the Gospell causeth men to ascend and climbe vnto the marke of eternall Saluation in Heauen whereof the first steppe is sending of Teachers to preach the Gospell The second is preaching The third is hearing of the Gospell preached The fourth Faith by hearing The fift Confession and Inuocation of God The sixt and last is Saluation it selfe Tim. What reasons may moue men to beleeue Silas First the commandement of God Mark 1 15. Secondly the promises euen of eternal life and of all other good things bee made to Faith Thirdly examples of good men in Scripture who haue 〈◊〉 Fourthly the danger of vnbeliefe which is eternall death besides manifold temporary miseries Fiftly the profit of beleeuing Sixtly the truth of God the promiser who cannot lye or deceiue Seauenthly his almighty power being most able to keepe his promises Lastly we belieue men which are lesse faithfull then God by many thousand degrees and if we belieue the witnesse of men how much more ought we to receiue the testimony and record of God 1. Iohn 5 9. By these reasons we must fight against all motions of vnbeliefe and inforce our selues to vse all good meanes to preserue and increase Faith DIAL VIII Verse 17. For by it the righteousnesse of God is reuealed from Faith to Faith Tim. VVHat Coherence and dependance hath this Verse with the next before How are they knit together Silas It containeth a proofe or rendereth a reason of that which he had saide touching the Gospell by the proper effect whereof to wit that by Faith we should be Iustified he now confirmeth the Gospel to be The power of God to Saluation for wee are certainly saucd by that whereby we are Iustified This Text then dooth well and fitly serue to a double purpose and end First it is brought in as a reason of the definition of the Gospell set down in verse 16. For if by the Doctrine of the Gospell be plainly and effectually shewed and taught the onely right way of attaining righteousnesse before God which neither Law nor Philosophy nor anie other learning can teach then is the Gospell the mighty Instrument vsed of God to saue beleeuers Secondly it briefly putteth forth the whole state and proposition of the disputation following to the end of the 11. Chapter to wit That by Faith alone without Woorkes elect sinners be Iustified before the iudgement of God Which is proued by a testimony of Habakuk Tim. What is the sum of this Scripture Silas That the Gospell doth open the way howe to come vnto perfect righteousnesse such as shall make an Elect sinner stand vnblameable at the tribunal of God Tim. What is the drift Silas To proue that saluation is had by the Faith of the Gospell because perfect Iustice and saluation cannot bee diuided therefore from whence Iustice dooth come to vs from thence also eternall life in heauen doth proceed and flow Tim. What is heere meant by righteousnesse Silas The integrity of humaine Nature beeing conformed wholy to the will and Image of God this integrity is only to be found in Christ inherently and such as he will impute it vnto of fauour and mercy By the righteousnesse of God in this place we may neither vnderstand his essentiall righteousnesse whereby he is iust and righteous in himselfe louing Innocencie hating Iniquity Psal. 11 7. 45 7. nor yet his Distributiue Iudiciary righteousnesse whereby he rewards the Good and in seuerity of Iudgement is reuenged on the Wicked Rom. 1 23. 2. Thes. 1. 5. for these are not or can bee communicated to men by Faith neyther yet by Righteousnesse is meant that habite of Iustice and Charity infused of God into our minds whereby wee are made apt to do good-workes For this is manifested by the Law and stands in working not in beleeuing Rom. 3 20 21. But whither we vnderstand the perfect Iustice of Christ in his Nature actions and sufferings satisfying fully Gods wrath for sinne with the communicating application thereof to elect sinners by Faith or the Mercie grace and clemency of God declaring it selfe in freely pardoning sinners iustifying them also renewing their hearts withall that they may loue the Law abhorre vice Lastly giuing them pure and sincere actions and manners which be the necessary fruits companions of forgiuenesse of sinnes and imputed Iustice it skilleth not much For in many places the word Righteousnesse signifieth the goodnesse and mercy of God remitting sinnes and deliuering from the punnishment thereof for the merit of Christ as Psal. 31 2. and 35 4. 1. Sam. 12 7. and often elsewhere and may so bee taken heere Howbeit the best Interpretation is to expound it of the full obedience of Christ to death imputed to faithfull persons for remission of sinnes and perfect Iustice before God which is therefore called The Righteousnesse of God because it is his meere guifte and commeth not by workes or any humain strengths Rom. 9 30. Secondly it alone satisfieth the most rigorous exact Iustice of God and makes sinners iust not before men but in the sight of God Tim. Why is this Righteousnes called Righteousnes of God shew this more distinctly Silas First because it is his guift Secondly because he giueth it to shewe himselfe righteous and true of his word Thirdly it is that righteousnesse alone which he in his most strict and exact 〈◊〉 approoueth and will Crowne Lastly because his righteousnesse is opposite vnto the righteousnesse of Workes Rom. 10 3. Tim. How or in what manner respect is this Reuealed by the Gospell Silas First it is there contained taught and read of Secondly it is vnknowne to the Gontiles Thirdlie the prophesies of the Prophets do but obscurely shadow it and not plainly teach it as the gospell dooth Fourthly the gospell as an Instrument both openeth it and giueth it to vs which beleeue From whence we may learn that the gospell ought to be most precious vnto vs seeing we haue such a treasure by it and therefore al they are most wretched who either neglect or despise the gospell Tim. How may 〈◊〉 declare our precious reckoning which we do make of the Gospell Silas First by our continuall and hearty thankfulnesse to God for it Secondly by our study to know it soundly and distinctly Thirdly and chiefly by our beleefe practise of it Fourthly by our daily and earnest prayer to God for encrease in the knowledge and obedience of the gospell Tim. What
things First this let vs see the wonderful wisedome of God who makes vs to know that hee can draw good out of euill Secondly it must serue to keepe such from despaire of pardon as haue offended most greeuously Thirdly it should make men warie how they easily offend such a gracious God Tim. In the other part of this sentence the wordt of Paul disagree from the words of Dauid who speakes thus that thou maist be pure when thou iudgest reconcile them Tim. They disagree in shew but not in sense because if God bee pure in all his corrections of men for sinne it must needs follow that he will ouercome and haue the vpper hand whensoeuer mē presume to iudge or censure him and his doings Tim. What is our Lesson from hence Silas That the chastisement of sinners is most iust whatsoeuer men thinke or speake The reason whereof is because God being Iudge can do no wrong Secondly because he correcteth not without a iust cause Thirdly his corrections are euer lesse then mens faults Fourthly he correcteth not so often as men sinne nay not one stripe for a thousand faults Tim. What vse of this Sil. It teacheth silence and patience vnder the crosse whether our selues or others be corrected because we cannot be discontent with our afflictions but that we must controll the Iustice of God DIAL IIII. Verse 5 6. But if our vnrighteousnesse sets foorth or commendeth the righteousnesse of God what shal we say Is God vnrighteous which taketh Vengeance I speake after the manner of men God forbid For how then shal God iudge the World Tim. VVHat is the drift of these words Silas To answere a newe obiection of the Iewes arising from the former Doctrine Tim. What be the parts of this Text Sil. Two First an obiection Secondly a resolution or answere Tim. In what Words is the Obiection contained and vvhat be the parts of it Silas It is contained in these words If our vnrighteousnesse do commend the righteousnesse of God what shal we say then is God vnrighteous which punisheth This obiection hath two parts to wit an antecedent and a consequent The antecedent was this If our vnrighteousnesse doth commend Gods righteousnes this was Pauls Doctrine before vpon which antecedent was gathered this consequent by some cauillers that therefore God is vniust if he punish vs this was their owne Tim. Now put the whole Obiection togither Sil. It is thus If mans vnrighteousnes do commend and aduance Gods righteousnesse then God if hee punish our sinnes shall shew himselfe vniust to punish vs for that thereby his glory is encreased but it appeareth in the former example of Dauid that Gods righteousnesse is made more commendable by mans sinne in that for his promise sake hee would pardon and saue him whom he might iustly haue destroyed therefore God is vniust if hee punish This is the whole Obiection Tim. Now that ye haue laide forth the Obiection tell vs the meaning of the words and first what is meant by vnrighteousnesse Silas That which before in the third verse hee called vnbeleefe and in the 7. verse a Lye Tim. Wherefore is vnbeleefe called vnrighteousnesse Silas For two causes First because vnbeleefe doth rob God of the glory of his truth power and mercie as if hee meant not to keepe promise or could not or would not which is a very vnrighteous part towardes God Secondly because vnbeleefe is the spring roote of all vnrighteousnesse and sinnes which bee in the world as Faith is the roote of all duties and vertues Tim. What was learned from hence Sil. That as we loath iniustice and would not deale vnrighteously so we should abhorre vnbeleefe and resist presently and mightily all motions of it because euery doubting thought is a wrong and Iniustice vnto God Tim. What is meant by righteousnesse Sil. That which before is called the faith of God and afterwards the truth and verity of God Tim. Why is his fidelity or truth called righteousnesse Silas Because it is a iust thing with God to keep his word 1 Iohn 1 7. a principall part of righteousnesse to fulfill his promise Tim. What is meant heere by commending Silas It is put heere not onely for practise but for confirming or establishing as afterward in the fift chapter God commendeth his loue that is confirmeth his loue Tim. How is this true that mans vnbeleefe doth confirme Gods truth and make it more glorious Silas This is not in the Nature of vnbeleefe which in it selfe properly doth obscure Gods glory rather then confirme it but Accidentally as the vprightnesse of a Iudge appeareth in condemning a Malefactor yet no thankes to the Malefactor euen so whiles God doeth forgiue perfidious sinners it hapneth by his own goodnesse and fauour that thus his truth is more renowned and established it is no thankes to sin whose nature is to di 〈◊〉 God from whence malicious men did collect this bad consequence that seeing his goodnesse and truth was set forth by mans sin therefore God could not iustly punish sinne Tim. Wherein was this Consequence and Collection faulty Sil. Heerein because that vnbeleefe and sinne being of it selfe filthy and worthy of blame did dishonour God and thereby deserued punishment and whereas God was glorified by sinne that came of his owne free mercie not at all through sinne Tim. What was taught from hence Silas First that the truth is often wrested to a wrong end by corrupt minded men who of true premisses gather false conclusions which being done to Pauls Doctrine no maruaile if the like bee offered to other Ministers Secondly it is the nature of wicked men to promise to themselues freedome of punishment for their sinne they would be glad after sinne to go scot-free because they would sin more boldely Thirdly it is a signe of a great degree in wickednesse when men had rather haue God charged for vniust then themselues to be found culpable Tim. But why is punishment called wrath Sil. Because it proceedeth from God being wrathfull and angry with sin Tim. What was taught from hence Sil. That all punishments bee so many tokens of Gods wrath Secondly that sinne is to be auoyded as a fearefull thing seeing it doth prouoke God to wrath whose wrath is more heauy then any mountaine Tim. What was considered in Paules answere Sil. Three things the first is an apologie in these words I speake as a man Tim. What was the meaning of these words Sil. Thus much that the former obiection did not come from himselfe but was the speech of some carnall man which did iudge amisse of Gods iustice in their person he speakes not in his owne Tim. What was taught from hence Sil. That whensoeuer wee open our mouthes against the truth of God then we shew our selues to be but men and led by the wisedome of a man Tim. What was the second thing considered Sil. A deniall of the collection with a protestation God forbid as who should say far bee it
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
and let the godly beware they change not their Christian ioy into worldlie but learne more and more to ioy in Gods present loue and hope of his promised glory DIAL III. Verse 3. Not so onely but also wee reioyce in tribulation knowing that tribulation worketh patience Tim. VVHat doth this Text deliuer vnto vs Silas Another fruite of a iustifying Faith which is ioy in afflictions Tim. How doth he prooue that beleeuers reioyce in afflictions Silas By this reason because God vseth affliction to encrease in them hope of glorie This the Apostle doeth manifest vnto vs after this sort Affliction worketh patience patience worketh experience experience worketh hope therefore affliction causeth hope Tim. What meaneth the first words of the Text Not so only Silas They imply a comparison of the more with the lesse and are thus much Beleeuers do not reioice alone vnder the hope of heauenly glory but which is a farre lesse likely matter they reioyce in and for their afflictions Or more plainly thus If beleeuers reioyce because they certainly looke to be glorified with God in Heauen this is not to be maruelled at but this is rare and wonderfull with gladnes to imbrace afflictions which haue in them both much paine and shame In the conexion of sentences note that it is the propertie of that ioy which ariseth from the hope of celestiall glorie to cause and breede this ioy which beleeuers haue in their tribulations sufferings For the remembrance of that great and blessed glory which they shall haue in the end causeth all things to be sweete and pleasant vnto them which they meet with in thelr way whereby they must passe to that glorious and most happy end their Country in heauen Tim. What may be gathered from hence Silas If hope of glory sweeten troubles how much more doth it make benefits sweet and ioyous And this is that which we are to learne from hence that where hope of glory once entreth it maketh both prosperity and aduersity to be ioyfull and gladsome and further that there is no true and sound ioy either in time of affliction or in time of peace and plentie but that which springeth from hope of glory to come This is the roote of true ioy Tim. What is to be noted in the next words We reioyce in tribulation Silas First that Gods children are subiect to troubles in this world Secondly the troubles of Gods children are helpers of their ioy Tim. Of what sorts are the troubles of the faithfull Silas Of two sorts some be common to thē with other men of the world Some be proper and peculiar to the godly themselues These common afflictions or troubles are sickenesse pouerty reproach famine plague warre banishment paine anguish and such like These common troubles they all come from God who is the author of all afflictions for there is no euil in the Citie but the Lord hath done it Amos 3 6. Secondly they come by meanes of our sinnes Man suffereth for sinne Lam. 3. Thirdly to the end to correct for sinne past to preuent sinne to come to humble for sinne present to make triall of patience to whet our Prayers to teach vs loue compassion towards others Secondly the proper and peculiar troubles they be either such as happen for righteousnesse sake that is for a good cause namely for defence of the trueth or for well-dooing these trobles be called persecutions Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne which is called conflict of Conscience These afflictions do arise from the weaknesse of faith distrusting Gods promises and mercies and also from the malice of Satan aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is first for a more especiall triall of their Faith also by their constancie to strēngthen others which be weake and to reproue the wicked world Lastly for the greater manifestation of Gods glory who maketh knowne his power in their infirmity 2 Cor. 12. Now as concerning the vse of this it is to warne vs to looke for afflictions and that euery soule is to prepare for tribulations as Mariners prepare against a storme and Soldiers against the day of battell Thus the godly haue prepared themselues for troubles and beeing vnder them haue reioyced examples heereof in the Apostles Acts 5 41. the beleeuing Haebrewes Heb. 10. and the blessed Martyrs True it is indeede that some of Gods Children haue beene heauie and sad for afflictions as Dauid Nehemiah Ieremy and Iob but yet they are ioyfull too their outward man was heauy their inward is ioyfull one man at one time may haue contrarie affections in diuers respects both sadnesse and ioy Tim. Yea hut tribulations are euill Sil. They bee so howbeit Gods Children reioyce in them not as they are euill but as by the clemency of God they are made good and profitable for all things woorke for good to them Rom. 8. 28. For first by them God sheweth forth his power goodnes in them by defending supporting and comforting his childeren Secondly our dayly faults are corrected by them and we prouoked to amendment of our sinnefull liues 1 Cor. 11. Thirdly they pull downe our pride and hautinesse of nature Iob 33. 16 17. Fourthly they restraine the wanton lasciuousnesse of the flesh Fiftly our sluggishuesse and sloth is shaken off by afflictions Sixtly they discouer our weakenesse of strength for humbling vs Psal. 39. 11. Seauenthly they put vs in remembrance of our mortality beeing messengers and forerunners of death Eightly by meanes of afflictions many confessions of faith are wrung out of vs. Ninthly by afflictions the malice of Sathan and the world are better knowne and auoyded as in Iobs afflictions Tenthly they stirre vp the minde to more feruent prayer Psal. 39. 12. Lastly they exerciseiand woorke encrease of patience experience hope here it is that the godly take matter of comfort euen in their grieuous euils Tim. What vse may bee made of this whole doctrine concerning troubles Sil. It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate therefore all should couet to be such Secondly this doctrine correcteth the opinion of the worldlings who thinke it an vnhappy thing to be afflicted and those men accursed which be alwaies vnder the rod and most seuerely scourged Tim. What is to bee considered in these wordes afflictions worketh patience Sil. Two things first that afflictions do work patience Secondly that Gods children 〈◊〉 knowe this knowing that affliction worketh patience Tim. But many are impatient in their afflictions and fall to despaire as Iudas Sil. That is 〈◊〉 of the wicked that by afflictions they are disquieted and onraged but Paul teacheth here what vse afflictions haue in the faithfull Tim. But patience is the worke of God how then is it saide of afflictions that they worke it Sil. True it is God who is the authour and giuer of patience Phil. 1 29. Paul
might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope
from hence Silas It would serue to keepe vs from yeelding obedience to sinne if we would often and earnestly thinke of the end of sinne He that desires to be preserued from the seruice of sinne had great neede to remember foure things First his owne end Secondly the end of the world Thirdly the end of well-doing Lastly the end of sinne which is most bitter woe and paine without all end DIAL XIII Verse 22. But now being freed from sinne and made Seruants to God you haue your fruit in holinesse and the end euerlasting life Tim. WHat doth this Text containe Silas Two Reasons to perswade the seruice of God One because the fruite of it is in holinesse in this life the other because in the end it brings vnto life eternall These reasons are set downe in forme of a comparison three contraries being compared together As first God is set against sinne Secondly holinesse against shame Lastly eternall life against death The summe of all is this As the seruice of sinne bringes foorth shame heere and destruction for euer so holinesse and life eternall are the fruites which follow the seruice of God therefore we stand bound to embrace godlinesse and to eschue vnrighteousnesse and sin Tim. What is it to be freed from sinne Silas To be deliuered from the tiranny of sin that it should haue no power to rule ouer vs. For heere hee entreateth of Sanctification Tim. What learne we by this that he saith Now ye are freeed from sinne and wherefore doth he vse the Verbe of the passiue signification being made Seruants of God Silas Wee learne that there was a time when as they were the seruants of sin but are now at this time escaped out of that bondage And he vseth the Verbe of the passiue signification saying wee are free and wee are made seruants to God to teach vs that of our selues we are prone to sin but not to serue God without a speciall and effectuall working of God in our hearts making vs to be that by Grace which by Nature wee could neuer be For we are not borne but made the seruants of God we are not the seruants of God by our own endeuour but we are made such by Gods spirit we are borne the seruants of sin but we are made the seruants of God and that we are the seruants of God it may appeare by our hearty obedience vnto the will of God in all things as the seruants of sinne are manifested by obeying the lusts of sinne throughout Tim. What is meant here by holines Silas Praise by encrease of holinesse as appeareth by this that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse because though prayse be due vnto the seruice of God yet such as exercise themselues in doing the will of God doe often liue vnder reproach whereas encrease of inward holinesse to the praise of the godly in the eies of God and good men doth alwaies follow well doing as a wholesome fruit for Gods children when they haue serued God They bee indeede woorthy of praise but they may and doe misse of it at the hands of this vnthankfull world yet they are sure of this that the more paines they take in seruing God the more holy they shall bee and their conscience more vndefiled also they shal reape praise amongst all good men and with God their Father and this is no small encouragement to make men more earnest in the seruice of God to consider that they shall bee blessed of God with greater purity before him and more praise among his children For though Gods childeren are to doe well not onely nor chiefly for gayning praise or holinesse to themselues yet these things which will follow of their owne accorde by the ordinance of God as the shadow doth the body put some heart and cheerefulnes into them Tim. What other thing do we learne from this that we haue our fruit in holines Sylas That the full rewarde of seruing God is not altogether laide vp in the world to come but there is much giuen vnto them in this world both in corporall and spirituall blessings For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it so it pleaseth GOD to giue vnto his seruants euen here in this life some fruite of their obedience to him to confirme their hope of that reward which they shall haue in the life eternall hence their graces are likened to first fruites Rom. 8. Tim. What vse is to be made of this Sil. It reproues those that say that there is no profit in the seruing of God Secondly it serues to whet the harts of Gods children more obediently to please and serue him when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects as well as in outward regards Tim. Rehearse nowe the second reason to encourage our selues vnto the seruice of God Sylas It is the same which was vsed in the 17. verse namely that this seruice will end well euen in life euerlasting and therefore wee must giue our selues carefully to serue God for men haue reason to follow that hard which is sure to end well Sil. What doth the Apostle here vnderstand by life Sylas Heauenly happines and glory which is therefore shad owed out and signified by this terme of life because of all earthly things life is most delightfull and precious This life or heauenly happines consists in these two things first in the absence of all euill both from soule and body Secondly in the presence and perfection of all good both bodily and spiritually Tim. What are we to learne hereby that this life iscalled euerlasting Sylas Thus much that our heauenly happines is not for dayes or yeares but endures for euer euen as long as God endures without any limitation of time or measure of greatnesse Tim. In what sence doth the Apostle say that this life euerlasting is the end of Gods seruice Silas In a threesold sence first that it is a cause mouing vs to labour in good duties Secondly because it is the terme or end wherein our seruice shall determine Lastly because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines at the end of our life euen as rewards vse to be giuen vnto labourers at the end of the day when the worke is done For our short and meane seruice is not worthy of that lasting and glorious blessednesse but God of his goodnesse according to his free mercy hath promised and ordained that such as seruc him soundly and constantly should liue for euer in celestial glory Tim. What profit are we to make of all this Sil. It should preuaile with all Christians to make them serue God not only more diligently but cheerefully and constantly considering their labour in seruing God shall not be in vaine but shall haue such a great recompence of
and mortall which is prooued Heb. 9 27. also by experience and reason which is dwelling sin wherof seeing none be free therefore all be fraile and vnder death Tim. What vse of this instruction Silas It serueth much to shake off pride and security and to prouoke all to watchfulnesse and humblenesse Should dust be proud should man be secure seeing he must die and come to iudgement Tim. What is the answere to this obiection Silas The Spirit is life because of righteousnes Tim. What is meant here by the Spirit Sylas Some by the spirite will haue meant the Holy Ghost the spirit of God and Christ dwelling in vs then the meaning is though we carry about vs mortall bodies yet the holy Spirite of Christ dwelling in vs is euen in this mortality the earnest and pledge of immortall life in heauen But by Spirite heere is meant the spirituall part of man to wit the soule being 〈◊〉 by the spirit of God The opposition betweene the spirit and the body do require this sence Tim. What vse is to be made of this point Silas A singular comfort against the terror of death the horror conceiued from the putrifaction and rottennesse of the body in the graue that howsoeuer the body must die by the decree of God yet the soule being sure of eternall life shall liue for euer with Christ in heauen the better part shall be well euen most happie and the worst part the body must follow in time for being both the members of Christ and temples of the Spirite both must be vessels of celestiall glory Tim. What other instruction from hence Silas Whosoeuer is righteous indeed by inherent and imputed righteousnesse he may bee vndoubtedly sure that he shall liue for euer eternally with God first in his soule then in his body The reason is because such haue the beginning of eternall life and therefore are sure of the possession For God will finish that which hee begins also he will keepe his promise Tim. What vse of this point Silas It should cause euery one to search whether he be iustified and sanctified He that findes these vpon due examination findes strong testimony of his eternall saluation whereof the lesse we doubt the more sure we are of righteousnesse Secondly it affoordes a sharpe reproofe to such as are vnrighteous as their liues do shew yet promise to them selues life eternall and professe the hope of it these lye and deale not truely whosoeuer saith that he shall liue happily yet hath no care to liue holily He that walks in darkenesse and saith that hee hath communion with light doth deceiue himselfe DIAL X. Verse 11. But if the Spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your Mortall bodyes by his Spirit that dwelleth in you Tim. VVHat doth this Text containe Silas A Consolation taken from the effects of the Spirit raising vp our vile bodies vnto a glorious life It dooth naturally arise from the former verse after this fashion Our bodies when they be dead and do lye and rot in the graue they shal be quickned again at the last day by the power of Christs spirit The sum whereof is thus much that howsoeuer death and corruption in the graue be things very terrible yet for all that this is no small comfort vnto the faithfull that the same Spirit which at their death giues eternall life to them as concerning their soules shal also at the length quicken their bodies that the whole man may liue and be blessed for euer Tim. Let vs now come to expound the words and tel vs what is meant heere by Him and the Spirit of him Sil. By him is meant God the Father from whome because the holy Ghost proceedeth therefore it is called his Spirit or the Spirit of him Tim. What is meant heere by Iesus and the raising him vp from the dead Tim. By Iesus is meant the body of Iesus which being crucified and dead was quickned againe the third day and this is called the raising vp Iesus from the dead A Synecdoche of the whole for a part Tim. What do ye learne from these wordes thus opened and declared Tim. VVHat is the summe of this 12. verse Silas That Christians must not liue after the flesh but after the Spirite which though it be not expressed yet it must be vnderstood by the law of contraries Tim. By what argument is this exhortation pressed and vrged vpon vs Silas By foure arguments The first is taken from that which is equall and honest verse 12. The second from danger the third from profit the fourth from the easinesse of it verse 13. Tim. What is the argument taken from honesty Silas It is this Common honesty requireth that euery man pay his debt now all the faithfull are debters to the Spirite and therefore wee are all bound to pay this debt by liuing after the Spirite Tim. What are we to learne generally from this exhortation Silas Two things First that in good order of teaching exhortation must follow doctrine the reason is first because exhortation pierceth deeper and sticketh longer when it is built firmely vpon the ground of some doctrine euen as doctrine becomes more liuely when there is an edge set vpon it by exhortation Secondly from hence we are generally taught that it is a point of honesty and iustice to answere and satisfie our debts as it is written Rom 13 8. Owe nothing to any man Whervnto adde the example of the widdow mentioned in 2. Kings 4 7. who being charged with many Children yet sold her substance to pay her debt See more touching this vpon the Dialogue Rom. 13. 8. Tim. What vse is to be made of this point Silas It reproues sundry sorts of people First such as borrow and neuer meane to pay taking all to bee their owne that once comes into their purse Secondly such as are of opinion that whatsoeuer is lent them is their owne if they neede it neyther are they bound to restore Thirdly such as will pay their debts but they doe it out of a loue not to honesty but to their own reputation Fourth ly such as wickedly deferre payment to the hurt of their creditours or wholly defiaude their creditours by vniust tricks Fiftly such as discharge their debt but doing it with an ill will louing them the worse which haue trusted them with their mony that prouerbe being often fulfilled in this case When I lent I was a friend but when I asked I was vnkinde Sixtly it rebukes Ministers which pay not the debt of teaching to their people the people that pay not their due and debt of maintenance to their teachers Rom. 1 14. I am a debtor to the Grecian 1 Cor. 914. The Lord hath so ordained it that they which preach the Gospell should liue by the Gospell Tim. In what respects or by what wayes doe the faithfull become debters to
10 5. and to sundry others daily amongst our selues who come vnto publike and shamefull death for some worke of the flesh which they haue done and yet no doubt are the faithful Children of God as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant is eternall death which is the casting out of the whole man both body and soule from Gods presence to suffer Hell torments for euer and euer Tim. But seeing they which are cast into Hell shall there liue for euer how is this called death Sylas First as the blessednesse of heauen is called life in scripture because of all things life is most pleasant so the miseries of hell are called death because death of althings is very miserable most shunned Secondly though the wicked do liue in hell yet because they are separated from God who is life and because they so liue as that they are euer dying therefore it is worthily called death Tim. The words being thus opened nowe let vs see what instructions will arise from hence Silas The instructions are two the former concernes the wicked the latter the godly for the former the wicked are heere admonished that if they are obedient vnto the flesh liue wickedly doing what sin commāds they must dye and perish for euer if they continue so 1 Cor. 6. 9 10. Gal. 5. 20 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death Rom. 8 6. also because the wages of sin is death Rom. 6. 23. Tim. What is the vse of this instruction Silas It affoords an admonition to all such as doe liue in the seruice of any fleshly lust to forsake it betimes and earnestly as they doe couet not to be destroyed perpetually if this moue not yet let them forsake their euill course least they shorten their naturall life and purchase to themselues a reproachfull death by being giuen ouer to some crime that shall deserue it Tim. What instruction may bee giuen from hence to the godly Silas This that howsoeuer they are free from condemnation by faith in Christ yet the meditation of eternall death is profitable for them the reason here of is because the godliest men haue still some flesh and sinne abiding in them yea the most haue more sin than grace Heereof it followes that they are neuer free from blemishes and spirituall slothfulnes security presumption and prophanenes against which the consideration of hell paines is a good remedy because the more Gods fierce iustice and wrath be thought vpon and feared the more carefull men become to auoid the former and all other sinnes The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire Tim. What profit is to be made of this latter instruction Silas First it reproueth the godles who do not thinke it needfull often to thinke of Hell fire or bee afraide so to doe least it trouble them better now to be feared with it then heereafter to feele it Secondly it admonisheth all Gods Children much and very earnestly to consider the estate of the damned if they desire to liue holily after the example of Paul 2. Cor. 5 9 10. 2. Tim. 4 1 2. It is Chrysostomes counsell that at banquets and feastes and publike meetings men should talke of hellish paines that they may be awed and auoide them Tim. Proceed now to the words which containe the second reason and tell vs what is meant heere by the deeds of the body and what is it to mortifie them Silas By deeds of the body we are to vnderstand the same whichelse where are called the lusts of the flesh the workes of darknesse euen all sinfull motions and deeds which spring from the minde and are executed by the body and mortifie signifies to suppresse and keep them downe by the power of the Spirite that they doe not flourish and raigne in vs as a King to command and gouerne vs. Tim. What is meant heere by Spirite Silas The power and strength of the Holy-Ghost abating and taking downe the strength of sinne causing it by little and little to dye in vs. Tim. How many wayes doth the grace of the Spirite worke towards the mortifying of sinne Silas Foure wayes First it doth detect and discouer sinfull thoughts and actions Secondly it stirres vp a griefe for them and hatred of them Thirdly it kindles feruent prayer to get strength against them Fourthly it brings to mind sentences of the word which are as a sword to cut downe sinne Lastly it makes watchful against sinne to auoide all occasions of it and to vse all sanctified meanes against it Tim. What is heere meant by life Sil. An happy long and prosperous life here which is often granted to the godly as a fruite of their godlines but especially eternall life in heauen which consistes in the participation with Christ of his blisse glory and dominion Reu. 3 21 22. Tim. Let vs heare what instructions doth arise from the latter part of this Verse Silas First in the godly which are regenerate there will alwayes be found some deedes of the flesh because their regeneration is vnperfect Tim. What vse of this instruct on Silas It confutes such as challenge to themselues a faigned perfection Tim. What is the second instruction Silas That the life of euery godly person must bee a continuall mortification and repentance They must alwayes be offering violence to their sinfull lusts resisting them by the word praying against them auoyding all occasions of them and vsing all other good meanes for the beating of them downe if euer they will liue holy Tim. What vse of this second instruction Silas It sharpely reprooues the negligence of such Christians as suffer their wicked lusts as weeds in a garden or ill humors in a body for lacke of mortifying resistance Tim. What is the third instruction Silas That sinfull lusts are not to bee mortified otherwise then by the grace of the Spirit without which it is impossible to subdue them by which it will be found verie easie to tame them The reason is because the force of the Spirit is stronger then the power of sin Tim. What vse of this instruction Silas It confutes such as affirme that vices may bee maistred by strength of free wil or by Philosophical vertues Secondly it humbles the godly to consider that they can ouercome no sinne of themselues without the aide of the Spirite Thirdly it admonisheth all men to seeke for strength against sin at the hands of Gods Spirit Lastly the Spirit vseth our endeauours as a means of iustification Hee that made vs without our selues doth not saue vs without our selues Tim. What is the last Instruction Silas To liue after the Spirit is the way to liue happily heere and for euer the reason is Gods ordinance and promise Tim. What is the vse heereof Silas To encorage all men to leade a godly life without the which they
doe not once looke after heauenly glory whatsoeuer they professe much lesse seriously nay they doe persecute the seruants of God which doe put their trust in God and hope for his glory 2. Tim. 1 11 12. also 2 9 10. Thus the loue of the world and strength of sinfull corruption hath quenched that desire and hope of the wicked concerning heauenly glory which still liues in vnreasonable creatures this is a miserable condition Secondly in respect of the godly this must serue first to checke and reproue the weaknesse and coldnesse of their desires after celestiall glory where of the very creature is so greedy Secondly to prouoke and whet themselues to a more eager thirst and longing after it by example of the creature and in consideration that the same glory doth especially belong to them in a more speciall manner and measure and therefore ought in an especiall sort to be coueted of them for which purpose very great care must be had as for the mortification of al sinfull corruptions so chiefly for the crucifying of the world to themselues because heauen is more or lesse desired as worldly things are more or lesse beloued of vs. Tim. What is the reason that the creature is kept from his desired end to wit his perfection Silas That is declared in the 20. verse to be the vanity that is the vanishing and flceting condition of the creature consisting in bondage and corruption Tim. What is meant by being subiect vnto this vanity Sil. To be put vnder such a condition or to bee ordained to be vnder such an estate as is vaine and corruptible Which vanity commeth vnto it not by it owne will and inclination for we all know that all creatures doe desire their owne preseruation and perfection but by the commandement and will of their Creator which hath thereunto subdued it Tim. What doctrine ariseth from hence Silas That all the creatures of God which bee vnder the third heauen bee liable to vanity beeing at the first created of God in a most noble and excellent condition The reasons heereof is first mans sinne deseruing it to be so Secondly Gods counsell appointing and ordaining it to be so to wit that they beeing made for mans sake should stand or fall together with him Tim. What vse of this Doctrine Silas It admonisheth vs how much God is offended with mans sinne in that he punisheth the very creatures for it Secondly to humble man in consideration that all the creatures are impaired and made the worse for his sinne Thirdly seeing all creatures partake with vs in our punishment it should cause vs to bee mercifull vnto them which need our mercy and be in our danger What concernes this matter shall bee further handled in the next verse DIAL XX. Verse 21. Because the creature also shall bee deliuered from the bondage of corruption into the glorious liberty of the Sonnes of God Tim. VVHat doth this Text containe Silas A promise to the creature of deliuerance from misery vnder which it lyeth by the appointment of God for mans sinne Tim. What is meant by the creature and what is it to be deliuered Silas By creature is meant the whole frame of the worlde the insensible creature and whatsoeuer GOD made which is voyde of reason or sence And to bee deliuered is to bee set free or at liberty quit and exempted Tim. From what shall the creature be deliuered Silas From bondage and corruption These words to bee bond or subiect to corruption expound the worde Vanity and signifieth corruption or a corruptible estate whereunto for mans sinne the creature is bounde and subiect Tim. Wherein dooth this corruption of the Creature appeare Silas In these things First it is wearied with continuall labour for our sake Secondly manie creatures loose their liues for our vse and at our pleasure Thirdly all of them are forced to doe seruice vnto the diuels which range in the aire or to the lustes of wicked men Fourthly their beauty force and glory is by reason of mans sinne often impaired Lastly they are subiect to a dissolution in the end in such sort as they bee now they shall be no longer Tim. What is meant by the Sonnes of God and vvhat is their liberty Silas By Sonnes of God is meant all the Children of GOD whether his Sonnes or Daughters by a 〈◊〉 as man signifieth often both man and woman Psal. 1 1. and by their glorious liberty is signified such a libertie as shall not onely free all beleeuers from all manner of euils either of crime or paine but be accompanied with vncomparable glory and honour Tim. What is meant by into Silas So to be deliuered as to be partakers of the liberty and glory of the godly Chrysostom reades dia for the glorious liberty of the sonnes of God as if the end or finall cause of their deliuerance wer pointed at namely that as God made the worlde for man and for man subdued it to vanity so he would deliuer and restore it for men euen to illustrate enlarge the glorie of Gods Children Tim. What is the Doctrine to bee Learned out of this Verse Silas This the world with the creatures therein shal be set free from their seruile corrupt condition euen at that day when God shall perfectly glorifie his Children in soule and body Tim. What manner of freedome and deliuerance shall this bee Silas Of the manner of deliuerance of the creatures there be two opinions The first opinion is that it shall bee by abolition or annihilation making the creature cease to be at all which is a kind of deliuerance because if the creature be not at all then it can no longer be vnder vanity bondage and corruption The second opinion is that this deliuerance shall bee by a chaunge of qualities the creature being altered into a better estate as a man is changed in his regeneration his substance remaines the same a newe quality of holinesse is 〈◊〉 brought in or as Golde is altered in the furnace the drosse beeing remooued it becomes more pure so the world shall be but purified and restored to his first perfection but not wasted to nothing And this last opinion do I hold to be the truest and that for these reasons following The first is by the 〈◊〉 of Scripture teaching that the world shal bee but changed and renued Psa. 102-26 27. Esay 66 22. and 65. 17. And in this last place as in our text also there is promise made not of annihilation but of a restitution of the worlde that it shall not vtterly be extinct but renued as Peter expounds it 2 Pet. 3. 13. Secondly as the world was but changed and cleansed at the first by water so it shall bee no otherwise at the last by fire that was only changed and not quite destroyed so shall this be Thirdly our Text doth not barely say the creature shal be deliuered but addeth into the glorious liberty of
the Spirit The second is their waiting for the ful accomplishment of their heauenly inheritance redemption of their bodies Tim. What is that which is here called the Spirit Silas By a Metonymie of the cause for the effect the Spirit is put here to signifie all the gifts of the Spirit which be not miraculous guifts which we cannot finde that the Romanes had nor yet common guifts such as hypocrites and wicked men haue but speciall gifts peculiar to the elect as calling faith iustification sanctification hope loue repentance c. Tim. How are these gifts termed first fruits Sil. It is a metaphor or speech borrowed from the manner of the Church of the old Testament when the Iewes by the commandement of God did offer their first fruites vnto God partly to shewe their thankfulnesse vnto God and partly to 〈◊〉 the rest of the crop Deut. 26. Leuit. 23. 14. The which the Apostle doth fit to his purpose after this sort As by offering the first fruites the Iewes receiued hope of a good haruest to enioy the rest of the crop in due time so the portion of sauing and speciall grace which Gods children haue here assureth them of the persection of glory hereafter that God will fulfill that certainely in them which he hath happily begun Tim. What doctrines doe ye learne from the words thus expounded Silas The doctrines bee two the first is such as feele the speciall guifts of Gods Spirit wrought in their hearts now may be assured of 〈◊〉 life in heauen the reason hereof is the faithfulnes of God who will accomplish the beginnings of his grace 1 Cor. 1. 9. Phil. 1. 6. Tim. What is the vse of this doctrine Sil. First it reproues them which hope for eternall glory and yet haue not these guifts of the Spirit in them Secondly it comfores the godly who haue these first fruites because they certainly shall in the end haue the fulnesse of blisse so as they do with patience 〈◊〉 for it Tim. What is the other doctrine Sil. This that 〈◊〉 beleeuers haue the gifts of the Spirit but in a meane measure as the first fruites offered to God were but an handfull as it were in respect of the rest of the heape so the portion of the guifts which the faithfull haue are but very small in respect of that they should and one day must haue The reasons why the gifts of the Spirit are measured out to the faithfull in so small a portion is first to humble them in the sight of their owne imperfections and wants Secondly to stirre them vp to more seruent prayer that they may alwayes seeke to God and depend vppon him hauing euer neede of him Lastly because this way doeth most make for Gods glory and also it doeth nourish mutuall charity amongst men 2 Cor. 12. 9. 10. Gala. 6. 2. 3. Tim. What profit are we to make of this doctrine Sil. 〈◊〉 it serueth to harten and cheere those that haue any measure of sauing grace in them bee it neuer so little ye a though it bee but a desire to beleeue so as there bee soundnesse and truth withall Secondly this must admonish the children of God that they endeuour to grow and encrease in the graces of God 2 Pet. 3. 18. by the diligent and constant vse of all good meanes Gala. 6. 8. Tim. What other things learne ye hence Silas As the first fruites were dedicated to GOD only so all our gifts should bee bestowed to this ende onely to serue and honour God by them and not for vaine glory or worldly preferment Tim. Now tell vs what is meant by adoption Sil. The inheritance of heauen whereunto beleeuers are adopted Tim. But how can they be said to wayte for their adoption which bee already adopted and be already Sonnes Sil. They which bee already adopted hauing the right of sons and title to the inheritance may yet still wayt for the consummation of their glory and full fruition of their inheritance And this is it which is heere meant by the redemption of our bodies because when our bodies shall be wholly free from corruption and misery then shall our glory be consummate and perfect Tim. What is the doctrine that ariseth from these words Sil. That the redemption of the saithfull will then bee effectuall and compleat when their bodies shall be againe raised out of the dust The reasons hereof be first because while they liue they are subiect to many sinfull infirmities and miseries of this life Secondly because the body must be dissolued from the soule by death and afterwards rotte in the graue therefore till the body bee restored at the resurrection the glory of the faithfull cannot be consmmate and perfect howsoeuer now they are redeemed from sin sathan damnation and hell Tim. What is the duty of Gods children in regard of their glory to come Silas To waite for it with sighes Tim. Howe may the sighes of Gods children be descerned from the sighes of the hypocrite Silas Gods children doe sigh in themselues that is soundly and secretly their sighes come both from the bottome of their heartes in a liuely sence of that which they want and looke for and also they are secret and silent not appearing somuch outwardly as hypocrites doe to bee seene of men as conceiued inwardly in the sight of God DIAL XXII Verses 24 25. For wee are saued by hope but hope that is seene is no hope for howe can a man hope for that which hee seeth But if we hope for that which wee see not we do with patience abide for it Tim. WHat is the drift and purpose of this text Silas To proue that which he said in the former verse to wit that all true beleeuers doe with sighes waite for their full and perfect adoption euen their celestiall inheritance The reason which is here vsed to prooue this is taken from the nature of hope thus We haue heauenly saluation no otherwise but by hope therefore our full saluation is yet absent from vs and with patience to bee waited for For where the thing hoped for is present there is no place for hope which so presupposeth the absence of perfect blessednesse to the griefe of beleeuers as withall it looketh certainly to possesse it in due time whence ariseth ioy and gladnes Tim. What doth this text contayne Silas Two things first a proposition we are saued by hope Secondly an application opening the office and nature of hope Tim. In the nature of hope what things doeth the Apostle Paul consider Silas Two things First that the thing hoped for is absent verse 24. For Hope which is seene is no hope Secondly that it must bee patiently waited for Verse 25. For if we hope for that we see not then we do with patience abyde for it Tim. Expound the words and tell vs what is meant by We and also what is meant by Saued We are saued Silas By Wee is meant the Apostle himselfe and all
Cor. 15. 57. Ttm. What vse of this Silas It warnes the Saints in their greatest patience constancy to be humbled seeing they haue nothing but what they receiue from Gods loue Secondly it must stirre them vp to great thankfulnesse to God so graciously and mightily confirming them Thirdly it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour distrusting themselues as Iehosaphat did Lastly it teacheth that the faithfull can neuer fall from Gods loue Of this before 2. Dialogue on verse 2. Chap. 5. DIAL XXXII Verses 38 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Tim. VVHat doeth this text containe orwhereto tendeth it Silas The same which did the former euen to prooue that no enemies or euils how many sundry or mighty soeuer can breake off Gods loue to the faithfull that hee should cease to loue them and cast off the care of their saluation which beleeue in his Son Iesus Tim. What be the parts of this text Silas Two first an enumeration or rehearsall of the seuerall enemies which may terrifie and threaten our separation from Gods loue Secondly a most sweet consolation that Gods loue to beleeuers is constant doe all enemies against them what they can doe This comfort is set foorth by the certainty thereof in these wordes for I am perswaded c. Thirdly by the cause of it verse 39. because it is grounded on the merits of Christ the Redeemer and not on themselues or any creature Which is in Christ Iesus our Lord. Tim. Resken vp those enemies which wrestle against beleeuers and shew vs the meaning of euery one of them in particular Silas They bee nine in number as 1. life 2. death 3. Angelles 4. principalities 5. powers 6. things present 7. things to come 8. height 9. depth Saint Paul in Ephe. 6. 12. reduceth them all to two heads First flesh and bloud Secondly spirituall wickednesses the meaning of them is this By life and death is meant all things which endanger vs about life and death or prosperity and aduersity which be companions of life and death By Diuels is meant wicked Spirits which seeke by all meanes to lead vs from God and endeauour to separate vs from his loue yea good Angels are meant too by supposition hyperbolical like to that saying Gal. 1 8. Also by principalities powers is meant such Angels as are set ouer Empires and Kingdomes also ouer Cities and particular Countries as Dan. 11. or tyrants of the world with their whole power according to that threatned Mat. 10 17 18. Moreouer by things present and to come wee are to vnderstand all things which do presently or heereafter may happen to vs in this worlde and the worlde to come or all both good and euil things which now or heerafter shal come to vs. By height is meant things high and marucllous or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high and by deepe is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth and lastly by Creatures is meant euery thing created in the vniuersality of this whole world Tim. What learne we by this magnificent rehearsal Silas That Christians and Christianity bee assaulted with meruailous and sundry enemies Of this see before what hath bin said Tim. What is the vse of th s Silas That euery Christian hath neede of a strong Faith and much patience and continuall watchfulnesse so much the more by how much the more the malice number of enemies are greater Tim. What are we to learne of this that hee sayth of these particulars that they cannot separate vs from the loue of God Silas That the loue which God beareth his elect is immoueable and most firme the reasons hereof are First because nothing in the world is able to hinder break it off Secondly he himselfe will neuer alter it because hee is vnchangeable Tim. What vse heereof Silas It conuicteth both the Papists and Lutherans of error who teach that such as are in the state of grace Gods loue may loose it and fall from it Se condly it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured that they stand in the loue of God whatsoeuer they lose yet they keep still Gods loue whereof before enough Tim. But may any Christian be after this sort assured Silas Yes Paul the Apostle was so as himselfe confesseth in this place I am perswaded c. Tim. Yea but he speaketh this of his owne person what is that to vs there is great diffrence between Paul other christians Silas Paul speaketh many things of himself which are not peculiar to himselfe but in common do belong to al Christians as Gal. 2 20. 6 14. Phil. 1 21. and often elswhere Secondly in the last words of this text he wraps vp all other beleeuing Christians with himselfe saying Who shall separate vs. Thirdly euery true beleeuer may be certainly assured of his own saluation vpon the same grounds that Paul was of his which grounds are eyther Theologicall and necessary others are but Logicall and profitable only The Theological and necessary grounds bee first the foreknowledge and immutable purpose of Gods election Rom. 8 30. manifested in calling Iustification Sanctification The second is the inward perswasion of the holy Spirit witnessing to their spirites that they are Gods children Rom. 8. 16. Thirdly the most faithfull promise of God that such as do beleeue in him shall haue euerlasting life Iohn 3 18. Fourthly Christ his deliuering himselfe to death and his nowe making request in heauen for them Rom. 8 32 33. Lastly the effects of Gods sanctifying Spirit in their hearts to wit vnfained faith and diligent loue 1 Thess. 1 3 4. The Logicall and probable grounds be all the outward protections and blessings of God which being very many great though they haue no force in themselues to perswade vs to the loue of God yet being ioyned vnto the former they helpe well to strengthen our assurance and to make the matter more euident For Gods Children haue them as testimonies of their Fathers loue and fruits of redemption Tim. Now shew vs what vse is to be made of this Silas First it conuicteth the Papists of errour in that they teach that we haue but a probable and coniectural assurance of our election to wit by hope as they speak to hope well of it vnlesse it be some certaine men who knew by reuelation Gods loue as Abraham Isaac Iacob Dauid Paul c. or of the predestinate in generall but for any particular man to assure himselfe that God loues him and that he is iustified and shall be saued they esteem it presumption
and an illusion of the diuel Their reasons be First because none can be certaine of his perseuerance in grace contrary to Rom. 8 29 30. Secondly because they finde the word heere Englished Perswaded to be elsewhere in Scripture applyed vnto coniecturall knowledge as 1 Thess. 1 4. Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. The cause whereof is because in these places the Apostle speaketh not of his own but of the faith election of others wherof we can haue but a charitable perswasion The second vse of this doctrine is to prouoke all that finde not this certaine perswasion of Gods loue to labor for it and those which haue it to be exceeding thankfull to God for it Lastly this reproues those that build their perswasion of Gods loue and their title to eternall life on grounds which be probable onely as because they are baptized and haue knowledge and make protestation and come to Sermons and Sacraments and do some good things and refraine from some euil things and haue bin manie waies blessed and holpen of God for al these things are common both to good and bad which liue in the bosom of the Church See Eccl. 9. 2. 1 Cor. 10 1 2 3 4. Hypocrites may haue and many haue them all in a farre greater plenty and proportion then very many of Gods children haue them CHAP. IX DIAL I. Verses 1 2 3. I say the trueth in Christ I lye not my conscience bearing mee witnesse in the Holy Ghost that I haue c. Timotheus WHat doth the Apostle handle in this Chapter Silas In this Chapter and the two following Paul entreateth of that great mystery of diuine election and reprobation and of the reiection of the Iewes and the vocation of the Gentiles depending thereon Tim. How doeth hee fall into this dispute and argument of Gods eternall predestination Tim. Of this diuers men iudge diuersly they all so agree in the matter of his treatise as yet they vary about the coherence and knitting of these three following Chap ters to the former Some thinke that he climeth vp to the mystery of election that he may lay foorth the fountain of faith and iustification and so proue them to be free and independant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith now he setteth on the other thing to proue that it comes without respect of persons both to Iew and Gentile which beleeue and that according to election Others fetch the coherence from verse 30 or 38. 39. of the eight Chapter thus If God will glorifie whome hee foreknewe and the faithfull cannot bee separated from Gods loue how comes it that the Iewes whome God foreknew once and which are Gods onely people are now cast out and repelled from grace and glory Vnto which he answereth that all which be Iewes by carnall generation be not the people of God vnto whome the promises doe belong but the elect alone whether Iewes or Gentiles But I take it rather this to be the reason of the connexion that against the former doctrine of iustification by faith the vnbeleefe of the Iewes might bee obiected thus If Pauls doctrine bee true which hitherto hee hath taught of the right way of being iustified and saued thorough faith in Christ why doe not the Iewes approue and embrace it either the Iewes are none of Gods people or the doctrine and promises of grace belong to them if not to them then how is God faithfull in keeping promise seeing hee sayed hee would be their God Vnto which the Apostle answereth that the Iewes obtained not righteousnesse and saluation by Christ because many of them were vnbeleeuers The reason of this is because they were reprobates for such as were elect did beleeue and were iustified and saued which is sufficient to proue God true of his promise which was neuer made but to Abrahams spirituall seede not to such as came of him according to the flesh Tim. What be the parts of this Chapter Silas Three first a graue protestation of Pauls sorrow in behalfe of the Iewes which beleeued not in Christ vnto verse 6. Secondly a defence of Gods promise against humane reason to verse 24. Thirdly a declaration of the mystery touching the calling of the Gentiles and refusing of the Iewes by the oracles of the Prophets which did foretell the one and the other to the ende of the Chapter Tim. Why did Paul beginne with protestation of his sorrow Silas To auoide the offence of the Iewes who were likely to take indignation at this doctrine therefore hee vseth an insinuation to gaine their good will for which purpose he also prayseth them ver 4. 5. Which commends the wisedome of the Apostle in preuenting the contempt of his doctrine Tim. What doth he performe in these three first verses Silas Hee layeth downe or propoundeth the trueth Secondly the greatnesse Thirdly the cause of his sorrow The trueth and greatnesse of his sorrow he proues by a sacred oath calling Christ his conscience and the Holy Ghost to witnes that it was so that he did truely and great ly bewaile their case Tim. What instructions are we to learne out of this first verse Silas That a Christian must alwaies speake trueth but especially in an oath the reason is because an vntrueth vttered in an oath is not onely a lye but it is a periurie which is a greater sinne Secondly because by such vntrueths Gods name is dishonoured when hee is called to witnesse a false matter who is the auenger of all falsehoode Tim. What vse hereof Silas It admonisheth all men to take heede what they affirme or denie vpon their oath that it be no vaine matter or vncertaine and doubtfull or vntrue or false but such as they know to be most certaine and true Tim. What further instruction from hence Silas Hence wee learne what an oath is by whome we may sweare and in what forme of words Tim. What is an Oath Silas A confirmation of some hidden trueth necessary to be knowne and yet not knowne to others by appealing to the witnesse and iudgement of GOD who is the searcher of hearts and punisher of periurie 1 Kings 8. 32. Heb. 6. Tim. By whome may we sweare Silas By Christ Iesus and by the Holy Ghost as well as by God the Father which doth plainly proue the deity of Christ and the Spirit as also that it is a sinne to sweare by any Creature because they are not the searchers of hearts nor punishers of secret periuries also because swearing lawfully is a part of Gods worship Deut. 6. 13. Tim. Why then doth Paul put his conscience in the Oath it being a creature Sil. His meaning is that what his conscience knew to be true Christ the Spirit also knew it more perfectly Tim. In what forme is an Oath to be taken Silas Thus I speake the trueth and lye not Christ bearingmy conscience witnesse Tim. What
of them came Christ concerning the flesh a most high excellency that he who was the eternall Sonne of God did vouchsafe for to take his man-hood of the Iewes and to haue the same parents and ancestors as he was man as they had Now that such a soueraigne fauour as this should not onely not profite them but turne to their destruction through their wilfull blindnes no maruaile it Paul did grieuously mourne for it Tim. Wherefore is this added who is God ouer all Silas To shew that Christ besides his humane nature had another nature according to which hee did not descend of the Iewes but was begotten of God euerlastingly being equall to God in the substance and glory of the God-head as it is heere prooued by two Epithites one that he is ouer all persons and ouer al things hauing made them all Secondly that he is God blessed for euer a title attributed to God the Creator Chap. 1 25. This place then informes vs not of the diuinity of the Father or of the Trinity but of that high mystery touching Christ his natures and person that hee is true man and true God also both man and God in one person which stops the mouths of Arrians Mahumetists Nestorians c. Tim. Now that those qualities and dignities are opened shew vs what we are hence to learne for our instructions Silas First that it is a singular fauour highly to bee accounted of to be a member of Gods visible Church because many blessings doe accompany them and wonderfull be their priuiledges Secondly wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer the reason is because none could haue had more or greater then the Iewes who had no good by them because being seuered from faith and godlinesse they could further them to no other purpose but to increase iudgement and wrath vpon their heades for abusing them Tim. What vse of this point Silas To warne impenitent sinners not to rest in external prerogatiues of word and Sacraments and of profession For notwithstanding all this they shall perish if they repent not and amend their liues as these Iewes did See 〈◊〉 7 1 2 3 4 5. 1. Cor. 10 1 2 3. Tim. What other doctrine is to be gathered from hence Silas That Gods gifts are still to bee loued and commended whatsoeuer the men be to whom they are committed because the sinnes of the person cannot pollute the good gifts of God which remaine holy and excellent howsoeuer they behaue themselues in whō they are Tim. What profit is to be made of this point Silas First heere we are taught to put a difference betweene the men and Gods gifts Secondly it reproues such as condemne good things for their sakes which are adorned with them because they are euill therefore all is naught which is about them Thirdly it admonisheth vs that vnto Gods outward gifts we ioyne a new heart endewed with faith and repentance then those guiftes which be excellent in themselues shall make vs to shine the more Tim. What other doctrine Silas That it is a great gift of God to come of holye parents and godly predecessors farre more then to come of noble or honourable progenitours The reason is first because God promiseth to doe good vnto iust men for many generations Exod 20 6. Psal. 112. 2. The generation of the righteous shall bee blessed Secondly children are greatly furthered in their education by vertuous Parents Thirdly the examples of good Parents are spurres to children to quicken them to follow them for it were a shame to degenerate and grow out of kinde bringing infamy to our stocke and house Tim. What vse is to be made heereof Silas It conuicteth such children of vnthankfulnesse as forget this gift and foreflow to make true benefit of it Secondly it exhorts all men to consider of their godly Parents and to striue to tread in their steps It cost the Iewes deare because they did not so it did Ely his sons and Samuels children 1. Sam. 1 2 1 2. and Absolon and Adoniah Tim. What more instructions Silas That godly parents may haue full wicked children as Abraham had and on the contrary euill parents may haue good children as Iosias came of Amon. The reason heereof is because graces come not by generation but by regeneration which is not tyed to the Elements of this world For the Spirite blowes where it listeth Iohn 3. Tim. What vse of this point Silas To warne all children vnto their parentage to ioyne piety else it will not profite them vnto saluation Secondly to reprooue such as thinke that the children must bee good when their parents bee good Thirdly to stirre vp all parents diligently to bring vp their children in Gods feare and to pray for them often and earnestly Lastly to comfort such as doe their endeauour to traine vp their children religiously without answerable successe for it was the portion of Patriarkes and of many holy men and women Such as doe their endeauour haue therewith to comfort themselues against the naughtinesse of their posterity DIAL III. Verse 6. Notwithstanding it cannot be that the worde of God should take none effect For all they are not Israel that are of Israel Tim. VVHat doth the Apostle now in these words Silas Hitherto of the first part of this chapter wherein is contained the graue protestation of Paul touching his great griefe for the reiection of the most part of the Iewes from Christ. Now he setteth on the second part to 〈◊〉 the Apologie and defence of God his promises against the reproaches which humane reason obiecteth layeth in against God These reproches be three First inconstancy to verse 14. Secondly iniquity or iniustice to verse 19. Thirdly crueltie vnto verse 23. Tim. How doth the Apostle Paul knit this Verse with the former Silas Thus If the Iewes be separate from Christ then Gods promises faile For God promised Abraham to be his God and the God of his seede which promise concerned Christ to bee giuen them and saluation by him but if the Iewes which be Abrahams seede bee accursed hauing lost Christ and his saluation then howe did God stand to his promise Againe the promise of the Messiah was chiefly and first made to the Iewes No we if more Gentiles be saued by him then Iewes how doth GOD keepe his promise Hence it might be coniectured Pauls griefe to arise because God seemed inconstant breaking promise which the Apostle denies and answeareth this cauill by a strong negation or deniall Secondly by a distinction of Abrahams seede which distinction hee confirmes both by the word of God and from the mystery of Gods eternall election and reprobation which mystery vpon this occasion he openeth and prooueth in Hypothesis by particular instances giuen of some persons elect and some reprobate The summe of this answer is this that the true Iewes to whom Gods promises were made were to be esteemed neither by
betweene sonne and seede in Scripture phrase Silas True Ismael was the childe and son of Abraham that is a childe of the flesh but Isaac was the child of the promise therefore hee onely was the Childe of God and the true seede of Abraham Tim. How may it appeare that Isaac onely was the childe of the promise or borne to Abraham by vertue of Gods promise Silas By authority of Scripture verse 9. This is a worde of promise Tim. What other proofe is brought to proue this distinction of Abrahams seede Silas A new example out of Isaaks family for both Iacob and Esau were borne of the same Parents Isaac of Rebecca and at one birth yet Iacob onely was loued and Esau was not loued and that before they had done good or euill The cause of this difference is onelle the free election of God as is proued by Scripture Mal. 1 2. Gen. 25 23. not birth nor bloud nor workes present or foreseene The summe heereof is thus much that although the promises were made to such as come of Abraham and be indefinitly offred to all his seed yet they take effect but in the elect to whom they are contracted by God Tim. What instruction are we to learne from this seauenth Verse Silas That Gods promises are not tied vnto anie carnall prerogatiues and dignities The byrth of Ismael was as good as Isaaks both being of Abraham and yet the promise of saluation was made to Isaac onely if carnall byrth had beene the cause of saluation and receyuing Christ then none yfsuing from Abraham had perished Tim. What profit is to be made of this point Silas It warneth vs not to be secure nor presume because we are borne of Christian parents Tim. What other doctrine out of this seuenth verse Silas That Gods visible Church is a mixt company consisting of elect and Reprobates whereof in the former Dialogue Tim. Now to the eight verse and tell vs what is meant by the Children of the flesh and by the Children of the promise Silas By Children of the flesh is meant such as be born by force of nature according to the ordinary course of generation and by Children of the promise we are to vnderstande such as are borne not by strength of nature but of Gods promise contrary to the course of nature or vnto whom the promise is appointed by election For the worde and promise of God framed Isaac in the wombe of Sarah being barren and vnfit for conception Tim. But seeing Ismael came out of Abrahams loynes as well as Isaac which should not Isaac be the childe of flesh as wel as Ismael Silas Because Abraham begat Isaac of Sarah being then both aged barren according to that which was promised Sarah shall haue a Sonne Where Paul woulde generally shew that all such are the children of God to whom the promise of life is contracted by the purpose of God Tim. What instruct on haue we from hence Sil. That God who is the author of Nature is not tied to the order of nature the reason is because God being most free may giue Children to whom hee will although there bee no naturall power in them to bring foorth Tim. What profit is to be made of this truth Sil. It teacheth that the power of God the creator is aboue all power Secondly that what God purposeth and will haue done there is no impediment can hinder it Thirdly that wee must beleeue God vnder hope aboue hope that is when in respect of humane meanes and second causes wee haue cause to despaire yet then we are bound to trust God vpon his word as Abraham did in this matter of a childe when there was no possibility in nature nor probability in reason Tim. What other instruction ariseth from this verse Silas That all which are the sonnes of beleeuing parents are not the sonnes of God The reason is because the elect which bee the children of the promise hauing it applyed to them by Faith they onely bee Gods Children Secondly because the Church hath in it many hypocrites which seeme to be that which they are not Tim. What vse is to be made of this Sil. It admonisheth vs that as we couet to be and to be accounted Gods children we must endeuour hard to beleeue the promises of grace because though the promises bee vniuersally propounded to all the members of the visible Church yet they do take effect peculiarlie in the faithfull alone who haue the power to beleeue in Christ which is the condition of the promise Tim. What doth follow heereupon Tim. First that it is most necessary therefore to striue to gette a liuely faith seeing the promises are ratified and made effectuall to none but to such alone as be elect and haue the guist of faith to receiue Christ which is the substance of the promise Secondly though many which liue in the Church neuer enioy the thinges promised yet that happens by their owne default God still remayning true because hee fulfils his worde in the elect ones whome the promises doe specially concerne being of God applyed to them to euery one of them of his free mercy and goodnesse Tim. What instruction ariseth from the ninth verse Silas That the Scriptures haue force to prooue euery trueth that pertaines to saluation Secondly that children are the guift and blessing of God which should teach such as lacke childeren to waite vppon God for them who giueth them to whome he will and when hee will Also such as haue children it should prouoke them vnto thankfulnes for this blessing Tim. What are we generally to learne from the next example of Iacob and Esan in verse 10. 11 Silas That the position of the starres at our birth doth not ouer rule either our manners or our death for beside that man was made ruler of them and not they of him these two brethren were borne together yet were of contrary qualities and had contrarie ends This reproues natiuity casters and starre gazers whose science and practise euen all diuining and Astrologicall predictions touching future euents which bee contingent are in sundry texts of scriptures either forbid or derided or threatned and that very seuerely yea and the seekers vnto them See Leuit. 20. 6. Deut. 18. 9. 10. 11. 12. Esay 41. 22. and 44 25. and 47. 18. Iere. 29. 8. Iere. 10. 2. Also by experience there is founde no certainty in their science DIAL V. Verse 10. Neither he onely felt this but also Rebecka when she had conceiued by one euen by our father Isaac Tim. WHat is the purpose of this text Silas To proue by a new example in Isaacs family that all bee not true Israelites and Abrahams seed which bee so counted but the elect onely and therefore sithence God performes his promises to them which be elect he cannot bee saide to faile of his worde though
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life 〈◊〉 they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful
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
causes in respect of the reprobate Silas There be three mentioned in this Text. First to shew his wrath against their sinnes Secondly to make knowne his power by breaking them not withstanding their obstinacy against him Thirdly the abuse of his long suffering and lenity Vpon these grounds and for these ends God reiecteth some and is auenged on them Therefore his dealing is not tyrannicall but most iust Tim. Expound the words and first tell vs what is meant here by wrath Silas First Gods iust displeasure conceiued against the reprobate for sinne Secondly the paine or vengeaunce due thereunto Tim. What meaneth this to shew wrath Sil. First to ordaine them to this punishment Secondly in due time to inflict it vpon them most iustly Tim. What doctrine 〈◊〉 from 〈◊〉 Silas That God is most iustly offended with the reprobate for sinne and wil most seuerely reuenge it in them The reason heereof is because sinne is 〈◊〉 to the nature of God Secondly it is the office of diuine iustice to take vengeance on sinne else in vaine were God called the iudge of the world Gen. 18 Rom. 3. Tim. What vse are Christians to make of this doctrine Silas First it strengthens our Faith concerning the righteousnesse of God For sithence he neither punisheth the wicked nor euer meant to doe it but in regard of their sinnes deseruing it we are therefore to beleeue him to bee righteous whatsoeuer corrupt reason obiect against it Secondly it stirreth vp to repentance and to hatred of sinne because God so abhorreth it that he wil eternally plague it euen in his own and most noble creature Act 17 30. Thirdly it should moue all to dread the fearefull iustice of God if Beasts dread the roaring of a Lyon Amos 〈◊〉 4. how much should flesh dread that iust and terrible God Tim. What is the second end or finall cause why God reiecteth and destroyeth some Silas To make his power knowne which is a thing most iust that God should declare and manifest his power to his owne praise and glory Tim. But how is Gods power shewne vpon the Reprobate Silas Heerein that howsoeuer they be many and of great might yet God is mightier then they being able to put them downe and throwe them to destruction which turneth as to the praise of his iustice so of his power treading downe all thinges which resist it as it is written All the Aduer sar es of Iehouah shall perish none shall stand before him when he is angry 1 Sam. 2 10. Psa. 37. And Now is the Axe laide c. Mat. 3 10. Tim. What is the doctrine which ariseth from hence Silas This that the vtmost end of reprobation is the manifestation of Gods power and not simply the destruction of the Reprobate which is the nearest end in respect of the men themselues and is no further respected of God then as it tends to the declaration of his power and Iustice. The reason of this doctrine is because else in vain had God created the world if it had not bin to manifest his glorious properties whereof his power is one Secondly it was his will by this meanes to shewe forth his power and why might he not Tim. What vse of this Doctrine Silas First Gods Children must in the ruine of the reprobate finde cause to magnifie God As Moyses and Mirian did praise God Exod. 15. for the temporall calamity of Pharaoh and his hoast in the redde Sea so the godly must praise him much more for the eternall destruction of the Reprobate in hell insomuch as out of it hee worketh his owne praise Reuel 11 17 18. Secondly God being stronger then man he is more to be feared then all men This reproues the fearefull and iustifyeth Gods iudgements against them and it comforteth the faithfull to consider that they haue such a strong patron to vphold them and put downe their enemies were they as strong as Pharaoh and all Egypt Tim. What is the third cause why God takes vengeance on the Reprobate Silas Because they abuse his suffering and long patience whereby he spared them when hee might strike them dead Tim. What is the Doctrine from hence Silas That God is very patient not onely towardes his Children 2 Pet. 3. but euen towardes his verie enemies Acts 13. Psal. 103. The reason heereof is to giue them space of repentaunce and to take all excuse from them il they be obstinate Rom 2 4 5. Rom. 3. Tim. Shew vs what vse we are to make of this point Sil. Gods Ministers and Children must by the example of their Father learne patience towards those that be euill 2 Tim. 2 24. Col. 3 12. So long as there is any cause to hope that by our sufferance there is any good to bee done vpon them but if they growe more obstinate by our lenity then obey that in Math. 7 7. Tim. What other doctrine from hence Silas It is a fearefull marke of a reprobate alwaies to abuse Gods patience to the hardning of themselues in their euils because none but they do it as none but Gods children can profit by it to amendment of life Tim. What vse of this point Silas It serues for a trial and examination of our selues whether we be our of the ranke of reprobates namely if we finde that we haue profited by the patience and long sufferance of God towards vs to the reformation of our wayes also it serues for terror vnto such as are not made the better by the patience of God towards them And lastly it serues for comfort to such as are bettered by his long-suffering and kindnesse thereby learning more to fear the offending of such a gracious God This is a good token and very comfortable Tim. Shew vs why reprobates are called vessels of wrath Silas Vessels they are called in respect of Gods preordination and creation He fore-appointed and made them to some speciall vse as vessels be euen to the setting foorth of his power and iustice as was saide before Vessels of wrath in regard of their owne sinnes whereby they corrupted and made themselues worthy of his wrath and punishment Tim. What is meant by prepared and by whom are they prepared to destruction Silas To be prepared signifies to be made fit meet before hand and this is done partly by God eternally reiecting them creating them in time permitting them to fall in Adam and iustly hardening them for resisting his will Secondly by Sathan solliciting them to sin and inspiring into them sinne-full motions obdurating them also in sinfull courses Lastly by themselues in regard of their naturall corruption and voluntary deprauation following the lustes of their ignorance with greedinesse Thus in regard of creation and the end to the which they are ordained reprobates are prepared of God as also in regard of sinne as it is a meanes to bring them to that end but respecting sinne as it is sinne which they bring of their owne so
they are prepared by themselues and by Sathan Note that it is good diuinity taught from God by the pen of the Apostle Paul in plaine expresse tearmes that there be some men which be vessels of wrath and prepared to destruction that they know no diuinity which deny this vpon pretence least God be found vniust and tyrannicall It is a safe thing in speaking writing or preaching to follow the phrase and speech of the Holy-Ghost rightly taken in the true sence men may not labour to bee wiser then God nor thinke to defend Gods iustice by a lye Such be miserable patrons of God and his righteousnesse Bonum non indiget malo nor truth hath no neede of falshood to prop and support it DIAL XIII Verse 23. And that be might declare the riches of his glory vpon the Vessels of mercy which hee hath prepared vnto glory Tim. VVHat is the drift and purpose of this Text Silas To illustrate or set foorth the ende of Gods counsell touching the reprobate which is the manifestation of iustice and power in their deserued destruction by the contrary end touching his counsell of election which is two-fold First Gods owne glory this is the vtmost end Secondly the eternall glorye and happinesse of the elect this is the neerest end Tim. Tell vs what is meant by he as also by declare Silas By he is meant God as verse 22. and by declare is signified to make knowne to al reasonable creatures to wit Angels and men Tim. What is signified by his glory as also by the riches of his glory Silas By his glory is meant the grace of God wherein hee shewes himselfe glorious see Ephe. 3 16. and by the riches of his glory is meant his vnmeasurable and meruellous great mercy see the like Rom. 2 4. Ephes. 1 3 8. Tim. Who are meant heere by the vessels of his mercy Silas Elect men and women ordained to obtaine saluation in heauen through the mercies of God in Christ. Tim. What doctrines arise out of these words thus expounded Sil. First that the elect as well as the reprobate are vessels or instruments framed of God to speciall vses for God makes nothing in vaine if reprobates bee for vse much rather the elect Tim. What vse of this point Silas It warnes vs that whatsoeuer wee are or haue we hold it of God and are to referre it to him euen as vessels are what they are by the will of the Potter and serue to his pleasure Tim. What is the next doctrine Sil. That not mans merit but Gods mercy puts a difference betweene vessell and vessell person and person The godly in that they are vessels this is by nature common to them with the wicked but in that they are vessels to honour this must be ascribed to mercy whereas yet the reprobates are vessels of wrath by merit for their wrath and punishment is not inflicted till it bee deserued Tim. What vse to be made of this point Silas It admonisheth Gods children that they haue nothing whereof to glory in themselues seeing all they are or haue flowes from free and vndue mercy Therefore let them that will reioyce reioyce in this that they know God to bee mercifull Ierc. 9. Whereas God calleth iustifieth c. hee sheweth not thereby what wee deserue but how good and mercifull himselfe is Tim. What other doctrine from hence Silas That the praise of Gods glorious mercy is the furthest and chiefest ende why hee electeth and chuseth some This doctrine may be proued by plaine texte of Scripture as Prouer. 16 4. Rom. 11 36. Ephe. 1 12. to the praise of his glory The reason of this doctrine is because there can bee no higher or further ende of his owne decree then his owne praise It is iust and equall that he doe seeke glory vnto himselfe by his creatures Tim. What vse is to be made of this doctrine Silas It stoppes the mouths of such as are ready to accuse the decrees of God to be vniust whereas they tend vnto most righteous endes as they bee the decrees of a most righteous God Secondly it warneth vs to make the glory of God the vtmost end of our counsels and actions euen as God hath propounded it to himselfe for the scope of his owne counsels 1. Cor. 10 31. Col. 3 17. 1. Tim. 4 5. Tim. May not yet some other doctrine be drawne from the former part of this verse Sil. Yes this That the mercie which God shewes the elect is not common and ordinary but exceeding abundant and plentifull for to forgiue them so many sins to deliuer them from so great wrath to fulfill them with such exceeding graces to call them to such exceeding and endlesse ioyes to giue them his owne Sonne to purchase all this and to do all this most freely passing by others no worse then themselues shewes his mercy and goodnesse to be exceeding rich and glorious towardes the chosen Tim. What vse of this point Silas It affoords an exhortation to the godlie to enlarge their hearts vnto all possible loue and thankefulnesse towardes this mercifull God with continuall and great care to glorifie him by our obedience vnto his word Thus farre of the first end Tim. What is the second end of election Silas The glory of the elect by glory here is not onely meant the glorious and blessed estate of the Saints in heauen but all the meanes also which bringes them thither as Calling Faith Righteousnesse Sanctification c. and finally the whole woorke of theyr Redemption Tim. In what sence is it sayde That God prepareth vnto Glorie Silas That is to say he hath made them fit and meet before hand to be partakers of this glory and this God doth three wayes First by eternall predestination Secondly by an innocent creation Thirdly by an effectuall restauration restoring them by Christ vnto their lost Image Tim. Speaking of the reprobate hee saith of them passiuely prepared but of the vessels of mercy he prepared what are we to learne from this difference of the phrase Silas That the reprobates bring something of their owne to further their destruction to wit corruption of nature and the fruites thereof whereas the elect hauing from God alone whatsoeuer good belongs to their saluation they also haue from God both the ende and all the meanes both grace iustice and glory The reprobate in respect of nature and ende are prepared of God but prauity and naughtinesse they haue from Sathan and themselues Tim. What is the doctrine from these latter words Silas That God hath vnseparably ioyned the saluation of the elect with the praise of his owne glory The reason hereof is to make his owne goodnes more renowned and the elect more gratefull and obedient for all men being alike sinfull by nature if hee would haue condemned all it had been but iust therefore the more was his mercy that he would
saue some whome he might haue worthily refused Tim. What vse hereof Silas To assure the elect of their owne saluation which they cannot misse off since God will not loose the glory of his grace Secondly to stirre vp themselues to more ioyfulnesse by considering the gracious ende of his counsell toward them compared with the fearefull ende of others this is more effectuall to mooue the godly to laude God then if all men had beene ordained to glory Tim. What other thing are wee to learne from these last words Silas That the elect in themselues are no whit better then others for in that they must bee prepared it shewes that of themselues they are not apt Againe this ouerthrowes the doctrine of free will and merite for if God must needes prepare vs where is our power to doe any good or what place for our owne deseruings seeing wee haue nothing but what wee doe receiue Lastly this doeth greatly extoll Gods goodnesse towards the chosen in that not onely God giues them eternall glory but prepareth them for it to make them meete inheritours He prepareth heauen for the elect and the elect for heauen yea and preserues thē to it also by his power throgh faith To him be praise and glory for euer DIAL XV. Verse 24. Euen vs whome he hath called not of the Iewes onely but of the Gentiles also Tim. VVHat is it that the Apostle performes in this Text Silas After the doctrine of predestination hee nowe passeth on to the doctrine of calling and that which he hath spoken in Thesis and generally he doth now make application of in Hipothesis to the Iews and Gentiles teaching that in both these Nations such as were predestinated to life are called to Christ yet more Gentiles thē Iewes the rest remaining in their hardnesse all which he proueth by Oracles out of the Prophets in the rest of this Chapter to the end thereof Tim. How doth this treatise of calling fitly follow the former doctrine of predestination Silas Very fitly for Paul hauing prooued that GOD doth most freely elect some and not others because of his owne will heereof question might bee moued how we might know who are elected Whereunto the Apostle secretly answereth that election is manifested in our vocation vnto Christ by the Gospell Calling is the manifestation and euidence of election Tim. Giue vs now the sum of this Verse Silas Thus much it is whosoeuer he be Iew or Gentile that is called of God and obeyeth the caller thereby hee knoweth and declareth himselfe to bee an elect person euen a vessell of mercy prepared vnto glory Tim. What be the parts of this Verse Silas Two First it mentioneth the true signe of election namely our Calling Secondly who they bee to whom this calling appertaines not the Iewes only but the Gentiles also Tim. What is meant by Calling Silas Not a generall outward calling but an inward and especiall calling according to purpose of election as Rom. 8 28 29 30. Tim. What is that you tearme a generall calling Silas A bare inuitation or inciting vnto Christ by the preaching of the word sounding in the eare which draweth men no further then to the knowledge profession of Christ and at vtmost to a slight reformation of life without any sound renewing of the heart as in Herod 〈◊〉 Simon Magus c. Tim. What is a speciall calling Silas The drawing of the elect vnto true faith in Christ by the mighty worke of the Spirite in the hearte which both enlightneth the minde distinctly to knowe the doctrine of saluation as it is taught in holy Scripture and boweth the will to embrace 〈◊〉 readily ioyfully and to begin to obey it vnfainedly Ephe. 1. Tim. Why do ye thinke that this calling is meant here rather then the former Silas Because the Apostle searching for a true testimony of election most needes meane that inward calling which is wrought by the Spirite effectually seeing this is proper to the elect being a certaine and necessary fruit of election Whereas the outward calling which is by the word onely without inward sauing grace is common 〈◊〉 to the elect and reprobate as it is 〈◊〉 Many are called few chosen and as by the parable of the sower appeareth Math. 13. Tim. What is the doctrine from the first part of this verse Silas That an effectuall calling vnto Christ by the spirite is vnto the children of God a sure 〈◊〉 of their election Tim. Howe may it appeare that this doctrine doeth arise fom hence Sil. Thus Paul had mentioned verse 32. vessels of mercy now plainly by way of exposition 〈◊〉 vs who they be euen vs who are called by our calling then wee are to iudge of our election whether we be vessels prepared vnto glory or no. Tim. Proue this doctrine by authority of Scripture and strength of reason Sil. First it may be proued by these Scriptures Rom. 8. 〈◊〉 Whom he hath predestinated them be hath called also v. 28. and Rom. 9. 11. and 2. Pet. 1 to election purpose and calling are often put together as causes and effects rootes and fruites Secondly reason prooueth it for seeing God effectually calleth all whome hee eternally predestinateth and none others therefore calling must 〈◊〉 be a manifestation of predestination to glory Secondly if the Gospell bee the 〈◊〉 of Gods gracious purpose for the sauing of the elect by Christ 2. Ti 1 〈◊〉 Therefore to haue this grace offered by the Gospell and truely to receiue it by an effectuall calling of the spirite must needs be an euidence and declaration of the good will and purpose of God towards a man Thirdly the end of a true calling is to bring vs vnto faith which is an infallible note of election Titus 1 1. Acts 14. Iohn 3. Lastly this doctrine may bee set foorth by 〈◊〉 for as the sappe within the Tree is knowne by the fruite without a mans secret thought is manifested by his voyce and the Sunne is discerned to be lightsome by the beames so the decree of election is in it selfe secret but is opened by a true calling which is as it were the beames the fruite the manifestation of Gods counsell towards the elect Tim. What is the vse of this Doctrine Silas First it confutes the 〈◊〉 who teach that no man can ordinarily bee assured of his saluation but by extraordinary reuelations Secondly it reprooues such as seeke the certainty of their election by diuing deepely into the secret counsell of God as if they could know his mind which is not to bee knowne but by the effects of it Thirdly it checks such as rashly censure the doctrine of predestination as if it driue men to despaire because men can neuer find the secret will of God whereas a speciall vocation is a meane whereby to vnderstand it Fourthly it reprooues such as say predestination cannot be known and therefore ought not to be 〈◊〉 whereas our calling is
as it were a hand to leade vs to the verie secret place of God Fiftly this Doctrine serueth to admonish all the godly laying aside all other means when they seeke for proofe of their own election to go down into their owne hearts to finde out that precious worke of Gods grace in their calling to Christ. Tim. Yea but this may 〈◊〉 vs for Hipocrites wicked men say they haue a calling And such as haue a true calling cannot alwayes discerue it Silas It is true therefore there be some few tokens by which a sauing vocation is to be discerned from that which is common As first a distinct speciall knowledge of the word not confusedly and generally Secondly to beleeue the promises of the Gospell with sincere loue to them and ioy in them Thirdly to take sound delight in the whole word of God euen the threatnings reprehensions exhortations aswell as consolations Fourthly to begin obedience to the Lawe of God euen from the heart and throughout in one thing aswell as in 〈◊〉 〈◊〉 though not perfectly Fiftly to haue a Spirit of discerning to put difference betweene the voice of Christ which calleth vs to himselfe and the voice of strangers Iohn 10. Sixtly an earnest desire with constant Prayer to haue othere brought to the participation of this heauenly calling specially such as bee vnder our charge as family seruants children wife c. Lastly to loue the Brethren called because they belong to Christ and the Ministers and instruments of our calling being thankful to them as to the Messengers of God and 〈◊〉 of our good To the which may bee added the Prayer of faith and the testimony of the Spirite of God and ours Rom. 8 15 16 and our 〈◊〉 for our Fathers glorie guided by knowledge 2 〈◊〉 7 11. Tim. Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine Sil. Yea 〈◊〉 for Christian consolation euen to comfort at the heart all such weary heauy laden hungry and thirsty soules as do couet aboue all things to be certified of Gods loue towardes them and to finde rest and perceiue the assurance of their owne saluation Let these neuer feare their owne estate if they can finde in truth Gods effectuall calling to bee vpon them by these markes though in a weake measure for thereby anie of these shall clearly and firmely see their owne predestination which being an vnchangeable purpose of GOD that alter not it cannot be that such should perish Tim. What other instruction arsseth out of the first part of this verse Sil. That such as haue the word preached must thankfully receiue it The reason is because it is the ordinarie meanes of an effectuall calling to bring men to Christ such as are Adulti of yeares and stature able to heare Tim. What vse heereof Sil. It shewes the wretched estate of estate Papists and prophane Atheists which dispise the Ministerie of the word also of carelesse worldlings which regarde not such a blessing Secondly it warnes such as liue vnder the word preached to norish an hope that they are called according to Gods purpose and therefore to labour to get an inward spirituall calling ioyned to their common calling Tim. Have ye yet any other instructions out of the first part of this Silas Yea by Pauls putting himselfe into the number Vs wee learne that his owne election was certainely knowne into him and so it may be and is to euery child of God that liues to yeares of diseretion Secondly that by the worke of a true calling the Apostle was assured of his owne saluation therefore not by speciall reuelation onely Thirdly by his example hee ensturcteth vs to hope well of the saluation of others that be members of the visible Church The seasons bee first because they haue the Sacraments of Gods grace whereby they are set apart and sealed vp to God to be his people Secondly God inuiteth them by his word to faith and repentance Thirdly they make profession of God to be their father and Christ their redeemer Lastly in their liues they doe yeeld outward obedience to the worde Now charity requireth vs to think that al this is done in truth and therefore to hope well of them that they belong to Gods election as Paul doth heere by speaking in the plurall number of others as well as himselfe Tim. But what may we thinke of those Christ ans that are apparantly wicked Silas Euen of such we are not to despaire because we know not what to morrow will bring foorth Also the parable of the vineyard shewes that God calles at all houres euen at the last and the example of the theefe and Paul being wicked men and yet called in the ende of their life instruct vs that we must not cast away hope of any how wicked soeuer they bee none more wicked then such as haue beene called Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner Tim. What then is there no reprobation in the visible Church none reiected which be in Noahs Arke in the outward Church Silas Wee may not determine or giue finall sentence vpon any that they are Reprobates Rom. 14 10 11 12 but leauing secret things to God who onely knoweth who be his and who bee not 2. Tim. 2 19. wee doe so out of charity hope well of all as yet wee holde it for a certaine truth that all in the visible Church be not elect That this is so appeareth first by Scripture Math. 20. 16. Many called few chosen also 1. Iohn 2 29. Some went out from vs that were not of vs. Againe the Iewes being Gods people it is written of them that they were not all Christs sheepe nor giuen vnto him of his Father Iohn 10 29. nor were Iewes within Rom. 2 29. nor children of the promise Rom. 9 4. nor the children of Abraham Iohn 8 39. Secondly this truth may bee proued by the similitudes of Scripture which set foorth the estate of the visible Church for it is likened vnto a floore hauing wheate and chaffe Mat. 3 12. to a dragge net hauing good fish and badde Mat. 13 47. to a fielde of tares as well as of good Corne Mat. 13 24. to a house wherein are vessels of earth and of gold to Noahs Arke wherein were vncleane beasts as wel as cleane Thirdly it may bee confirmed by examples as of Esau Rom. 9. 12. and Iudus Iohn 6 70. who were both reprobates and yet liued in the visible Church so of Caine Ismael Saul D. mas Lastly this appeares by reason because were all elect all must be saued which is not true Mat. 7 13 Secondly it opens a gap to security Thirdly were all elect then should all haue an effectuall calling to Christ Mat. 13. and 20. Wee are therefore thus to holde and beleeue that the holye and inuisible Church consists onely of elect and none other But in the visible Church there
runners which come not to the Goale though they striue towardes it so these Iewes though they intended to follow the rule of the Law which teacheth a perfect righteousnesse yet they were neuer able to come at it Tim. What Doctrine ariseth from this whole Verse Silas That such as seeke to be iustified by their owne workes shall neuer finde righteousnesse for the Iewes heere spoken of sought to be righteous by dooing the Law and yet could not attaine vnto the righteousnesse of the Law Tim. But this is straunge that they should not finde which seeke and yet the Scripture promiseth that such as seeke shall finde Silas Indeede it is strange euen a Paradox to naturall reason but the cause will appear to be that they sought amisse as men may pray and not obtaine because they pray amisse so men may follow righteousnesse and yet not get it if they seeke it amisse Tim. Yet shew mee why they that endeauour to dee righteousnesse should not haue that righteousnesse that the Lawe requires Sil. Because the Law sets forth such a righteousnesse as no meere man is able to performe It is certaine could any man performe the Law perfectly it would make him righteous and giue him eternall life as it written Doe this and liue Gal. 3 12. Leuit. 18 8. but this absolute perfection of the Lawe can no flesh attaine vnto no not Gods owne regenerate Children when they are at the best for if We say we haue no sinne we are Lyars 1 Iohn 1 10. There is an impossibiltiy of keeping those two commandements to loue with all the heart and not to lust Hence it is that men easily misse of that righteousnesse which yet they may much sweat for and take exceeding paines to haue it againe There is yet another cause why they may misse of it although they labour much for it because none can seeke to bee saued by their owne workes without contempt of Christ in whome alone true righteousnesse is to bee founde for if one doe but once thinke that he may bee saued by his owne doings it argues that that man doth iudge himselfe to stand in no need of Christs doings and sufferings and so he makes the death of Christ voyd and frustrate Gal. 2. 21. Tim. What vse hereof Silas First it teacheth how miserable supersticious Papists and blinde Protestants are for they looking to haue Gods fauour and euerlasting life by their own deseruings they are most sure to loose forgoe it These are vnder a double misery first that they neuer get the righteousnes that they striue for and besides that they loose that true and perfect righteousnes of Christ. Secondly it confutes the Papists who teach the keeping of the law to bee possible for then were righteousnesse to bee attained by our doing the law Thirdly it humbles the godly to consider that how many or good soeuer their workes bee yet they come farre short of righteousnesse and therfore they must be forced to say Lord enter not into iudgement with thy seruant for no flesh is righteous in thy sight Psal. 143. 2. Tim. Is there not some other thing to be learned from this verse Silas Yes euen this that the prouidence of God is wonderfull bestowing righteousnesse and eternall life vppon his elect ones The reason hereof is because he bestowes it on such as neuer intended it and kept it from such as much laboured for it Tim. What vse of this poynt Silas It serues exceedingly to extoll the grace of God of which alone it commeth that men are iustified and saued Secondly it greatly humbles the pride of mans hart by thinking that whatsoeuer they doe for their owne saluation yet nothing is to bee attributed vnto their owne deedes Tim. Yet are not all men bound to doe what lies in them to get righteousnes and life Silas Yes verily both for the commandement sake that bids them striue and for the promise sake which is made to seekers and knockers Thirdly because this is enough to condemne a man if he saile of doing his owne part in procuring his owne saluation And lastly because God doeth not vsually bestowe his grace and Spirite vpon the secure snorting and idle but vpon the painfull and carefull Christian as hee giues his earthly blessing to the diligent hand and not to the slothfull Notwithstanding all this God is not mooued by any thing that wee doe to call and iustifie vs but it is onely out of his owne good pleasure and mercy and therefore none haue cause to glory or reioyce saue onely in this that they knowe him to bee their mercifull Father 〈◊〉 9. 2. and that themselues when they haue done all they can are vnworthy of any thing Luke 17. 10. Tim. What is it to seeke righteousnes by faith Silas To study and desire to become righteous by beleeuing in Christ. Tim. What is our doctrine from hence Silas That the onely way to finde righteousnesse is to seeke it by faith the reasons be first the commandement of God Secondly his promise The iust shall liue by faith Rom. 1 17. Thirdly because the perfect righteousnesse of the law is not to bee found out of Christ and hee is not otherwise to be had then by faith by which he dwels in our hearts Ephe. 3 17. Fourthly no man can liue and doe so righteously but that hee must neede remission of sinnes because there still will bee some thing vnperfect and all Scriptures teach that forgiuenesse of sin is not to bee had but by faith Acts 10 43. Therefore faith onely is that which iustifies the elect sinners before God as charity doth sit before men Tim. What vse of this point Silaas It reproues such as dislike the doctrine of righteousnesse by Faith onely directly or indirectly saying it is too much taught that the reaching of it doth much hurt these be ignorant speeches Secondly it teacheth vs the high and ready way how to seeke righteousnesse namely by beleeuing that wee are vnrighteous in our selues and no righteousnesse to be found but in Christ and in comparison of him to iudge all our workes to be dung Phil. 3 8. That therefore euery Christians dutie is as he desi es to be righteous and to be saued that he get this precious gift of faith without the which no Iustification nor life can be had Tim. What is meant by the workes of the Law Sil. The merit and desert of workes as in all places where workes are set against Faith or Grace or Christ there they signify merit and not barely the dooing of a good worke as a fruite of faith Tim. What is our Doctrine from hence Silas That our owne workes do not merit righteousnesse and eternal life This is true as well of those works which are done of grace as those which are done of naturall strength For of all workes the Apostle affirmes that hee that seekes righteousnesse by them can neuer
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
sinnes done against the law shall not be accounted and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne to bee full and true blessednesse Whosoeuer hath found mercy to beleeue in Christ hee is freed from the malediction of the law his sinnes cannot hurt Moses cannot condemne him nay he is Lord ouer the law sinne hell and death beeing through Christs righteousnesse heire of life DIAL V. Verse 5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby Tim. FRom what booke of Moses is this testimony fetched and what is the summe of it Silas The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much that whosoeuer perfectly keepeth the whole law shall haue that righteousnesse vnto which as a due debt belongeth eternall life So as heere in these wordes is a compact betweene God and man God promiseth eternall life so as men do his starutes perfectly this is the couenant of workes made with Angels and men in their creation and repeated in Scripture to force vs to Christ. Tim. To what purpose is this testimony cited Silas First to prooue that there is a righteousnesse of workes as well as of faith Secondly to proue that it is impossible for any meere man to haue this righteousnesse of workes because the condition vppon which the righteousnesse of the law doeth depend is not possible to bee fulfilled which is this to doe the whole lawe in euery poynt it being a thing which farre surpasseth the infirmity of mans nature and therefore we may not seeke either righteousnesse or eternall life by the works of the law but by faith in Christ Iesus Tim. Now come to the wordes and tell vs what is meant by describeth Silas Thus much to set foorth a thing in so plaine and cleere manner as that it may be well perceiued and vnderstood as a thing painted in liuely colours to be seene Tim. What is meant by the righteousnes of the law Silas That 〈◊〉 ousnesse which the lawe morall teacheth and describeth which elsewhere is called our owne righteousnes or the righteousnesse of woorkes because it sticketh in our selues and standeth in working after the law and not in beleeuing the Gospell Tim. What lesson are we to learne from the first part of this verse being thus explained Sil. That all such texts of Scripture as do teach workes and promise life vnto them they belong vnto Moses and are part of Moses law though they be written in the newe Testament as namely those words of Christ to the young man Math. 19. 17. If thou wili enter into life keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth workes as truites of faith not as merites of righteousnes and life Tim. What vse is to be made of this poynt Silas It helpeth vs to distinguish betweene the sentences of the law and of the Gospell for the Gospell doth often promise life eternall and saluation to repentance and good works but not as they are performance of the law but as the tokens and fruites of a liuely faith whereby the promise of eternall life is apprehended Tim. Now go forwards and shew vs what is meant by doing he that doth Silas To doe signifies to keepe and performe exactly and most perfectly without any the least faylings at any time for here the sentence is legall but when the sentence is Euangelicall then to doe signifies no more but to desire to take care and to endeuour to doe what wee may and what lies in vs as Iohn 13. 17. If ye knowe these things happy are ye if ye do them Tim. What is meant in our text by these things Silas The statutes and lawes of God as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speake Silas Not of a temporall life only as some vnderstand it but of eternall life also which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour so it propoundeth life both temporall and eternall to the perfect keeping of it vnto which is required these three things First that all the statutes of the law of God be kept the little as well as the great Secondly that they be kept with the whole heart the whole minde and the whole strength Thirdly that they be kept all our whole life long vntil the last gasp and yeelding vp of the Ghost Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell vs nowe what instructions wee are to learne from the latter part of this verse Silas First that the righteousnesse of the law is a performance of perfect obedience Secondly that this perfect obediēce cannot be obtained of any man in this life Thirdly that no man must looke to haue eternall life by his workes of the Law for it is written hee that doth them shall liue thereby but none doth them therfore none shall liue by them And note this that righteousnesse and life are denied to come by the law in respect of vs who doe it not Tim. But how may it be proued that there is none that doth the workes of the law perfectly Silas Vnregenerate men cannot doe them for they are euill from their youth vp Gen. 6 5. and 8 20. neither regenerate men can fully doe them for in many things we sinne all lames 3 2. 1. Iohn 1 8. Tim. If Gods law be not possible to be kept then it should seeme that the promise of life made vnto it is ridiculous and idle Silas Nay not so for it was once possible to obey perfectly in our creation Secondly the keeping of the law is possible to Christ though it bee not to vs who yet haue title to eternall life by Christs fulfilling of it Thirdly the elect by grace in this life are made able in some measure ro keepe it and shall be able to doe it perfectly in the life to come when they shall loue God and their neighbour with all their heart Tim. What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law Silas First it confuteth such as looke for eternall life by the workes of the Law which indeede can minister nothing but death to vs sithence wee cannot keepe it For as it promiseth life to the dooers so it threatneth death to him that failes but in one point and what man liuing is he that sinneth not Secondly it serueth to humble vs in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth for that it cannot giue vs righteousnesse and life it must bee imputed to a weakenesse in our selues and not to an insufficiency in the lawe Rom. 8 3. Thirdly it sendeth all men
the law either by natural strēgth or as it is made easie by grace for then Paul shoulde not haue spoken of righteousnesse by faith but of sanctification and newnes of life which is quite besides his drift and scope which is out of Moses to commend the righteousnes of faith as is very plaine in the text Tim. But the Apostle doth not report Moses words Silas True not in so many letters and sillables for something is altered also added and taken away but in sence and meaning hee doeth alledge them and that is sufficient Tim. What is meant by saying in thy heart Sllas Thus much thinke not doubtfully within thy selfe or let not thy minde bee perplexed with wauerings thoughts and reasonings Tim. What is meant by this question who shall a seend into heauen Silas Thus much as if it were sayd Who shall goe thither for vs to bring vs word whether God bee pacified with vs and meaneth to giue vs saluation there Tim. What is meant by the other question who shall descend to the deepe Silas By the deepe is meant Hell as Reue. 9. 1. 11. 20. 1. To descend to the deepe signifies to goe downe into the place of torment the meaning is who shal go down thither to tell and assure vs that we are free from the malediction and damnation of hell and shall neuer be throwne down into that deep burning lake Tim. What are we to learne from these questions Silas First that they which sticke to their owne workes and thinke to be saued by their owne deseruings they haue wauering and vnquiet consciences troubled with doubtings tremblings and feare for that which the righteousnesse of faith speaketh not that the legall iustice doeth speake The reason of this doctrine is because the lawe which promiseth life to perfect obedience giues no power to obey it threatneth death against euery transgression but giues no remedy against any such euill and misery Therefore it must needs be that such as follow the righteousnes of the law must still be filled with anguish of Soule because their conscience witnesses vnto them that they haue not done all which the law commaunds but are transgressours manifold wayes in many thinges and so remaine perplexed and without rest Tim. What is the vse of this poynt Silas This sets foorth the miserable condition of all such as seeke righteousnes and life by their owne deedes for such can neuer haue any sounde ttanquility well may they haue benummed dead consciences but pacified conscience they cannot haue because they alwayes lack what is required by the law which condemneth to death euery fault euen the least Tim. What other thing is to be learned out of these questions Sil. That there are two maine doubtings which vse to perplex and trouble mē that are without faith in Christ the one is how to be saued and to attaine heauen The other how to escape hell and damnation And these two doubtings are continuall and necessary effects of legall righteousnesse for a man that hath not wholly kept the law must needes doubt whether hee shall haue eternall life For it is promised vpon no other condition but of exact and strict performance and he who knoweth that he hath done things against the lawe must needs bee in feare of damnation because it is threatned vnto euery sinne Tim. Haue ye yet any other instructions out of these questions Sil. Yea namely this that these doubtings are contrary and repugnant to the nature and property of faith whose property is to expell doubting as heate expels coldnesse as appeareth by Iames which tels vs that faith forbids vs to wauer Iames 1 6. and by the wordes of Paul the Apostle Rom. 4 20 21. Tim. But how then comes it to passe that beleeuers are often troubled with doubtings Silas This happens through the infirmity of their flesh and naturall weakenesse which wrestles and striues with the assurance of faith which though it be certaine and firme yet it is not perfect and full And from the imperfection of faith there comes doubting as Christ saith to his Apostles Why doubt ye o ye of little faith For the hand shaketh through palsie or some other weakenesse though the property of the hand be to holde fast so of the weakenesse of faith ariseth doubting but the property of faith is to breed affiance and confidence and to driue away doubtings and feares euen as the Sunne scatters mists Ephes. 3 12. Hebrewes 10 2. 2. Colossians 2 2. Tim. What vse is to be made of this point Silas It teacheth a maine difference betweene the righteousnesse of the law and of faith for of this springs tranquillity through the assurance of Gods loue and of the other trepidation and trembling through conscience of sinne Secondly it confutes the Papists who deny infallible assurance and certainty to bee the office of faith and destroy the very nature of faith which is to assure men Thirdly it warnes vs to detest doubting as a thing contrary to faith and out of an hatred of it to fight against it Fourthly it exhorts all men to seeke after faith by which alone they are able to get victory ouer doubtings which may well assault faith but must be ouercome by faith 1. Iohn 5 4. Tim. But from whence fetcheth faith a remedy against doubtings and feares Silas From the ascension of Christ into heauen against the doubting of saluation for if Christ be ascended and possesse heauen in our names and there make request for vs then wee must needs deny his ascension and fetch him backe from heauen againe if wee make question how to be saued Tim. Whence haue wee the remedy against the feare of condemnation Silas From the faith of Christ his death and resurrection For if Christ be dead and raised from the graue then hath he gotten victory ouer sinne death hell and Sathan Therefore what is it else but to deny his death and to bring him backe againe to the Crosse and graue if wee should greatly feare the torments of Hell Consider this well Tim. What are we to learne from hence Silas That an vnbeleeuer denies the death resurrection and ascension of Christ whatsoeuer profession he make Secondly that the articles of Christs death and resurrection and ascension be as a fortresse against infidelity doubtings and feares and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith therefore they ought to be well knowne and often with good study meditated on DIAL VII Verses 8 9. But what saith it the word is neere thee euen in thy mouth and in thine heart And this is the worde of faith which we preach For if thou confesse with thy mouth and beleeue with thy heart that God raysed vp Iesus from the dead thou shalt be saued Tim. VVHat is the scope of this text Silas To commend vnto vs the righteousnesse which is by faith in Iesus Christ without
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
yet God by his election kept a great company of Iewes from infidelity In this third argument the Apostle meeteth with and answereth a secret obiection For some Iew hearing Paul affirme of himselfe that hee being a Iew was elect and not cast away might easily say and what art thou alone where then is that seed which God promiseth to Abraham to be as the starres of heauen or as the sand on the Sea shore To which he seasonably replyeth rhat there might be and were many more elect and beleeuing Iewes which were hid from him as Israel had inumerable true worshippers vnknowne to Elias Argumentum apart Tim. Vpon what parts doth this comparison consist Sil. Vpon two First a proposition or antecedent in verse 2 3 4. Secondly the reddition or consequent verse 5. and in the proposition wee are to consider other two things first the complaint of the Prophet verse 3. and secondly the answere of God there-vnto verse 4. Tim. What are we to 〈◊〉 in this that Paul brings in the example of Elias time rather then any other Silas The great discretion of Paul because Elias was highly esteemed among the Iewes so that his authority could not bee gaynsayed they woulde not contradict his witnesse it teacheth Ministers to study for choyse and apt proofes and examples Tim. But with what cautions or conditions are examples of Scripture to be alleadged in Sermons or made vse of in common life Silas Especially with these three conditions First that the examples alleadged be but few Paul contents himselfe with one Secondly that they bee well suted and sorted so as the comparison by example be made as touching like parties as it was heere betweene the Iewes of Elias and Paul his time for their blindnesse in both dayes was great yet God stil kept his promises vnto his elect amongst them which were still the least number Thirdly examples must not bee repugnant against the common lawe of 〈◊〉 to God and man for good men are to bee imitated in good thinges onely and wee are to follow not euery particular act of the Fathers but to liue according to the lawe of God The 〈◊〉 thinking to call for fire on the Samaritans Luke 9. 54. after the example of Elias offended against the second caution for they weere not like to Elias in Spirite and zeale and such breake the third condition as will defend lying by the example of Abraham and the Midwiues and 〈◊〉 or temporizing by the example of Naaman or Nicodemus the infirmities of the Saintes are not written to bee patternes to follow but as cautions to make vs heedfull Tim. Come to the wordes and tell vs what wee learne 〈◊〉 by this that Paul speakes of this example as of a famous story well knowne wote or knowe ye not as who should say yee may know it ye ought not to be ignorant of it Silas It commends to vs the diligent knowledge of sacred story that with all care and endeuour wee seeke to haue it samiliar vnto vs because it is a shame for a Christian to bee ignorant of Gods worde 1. Cor 15 34. to bee a member of the Church not to know the estate of Gods Church both as it was before and since Christ it is as if an Englishman shoulde bee ignorant of the fashions and customes of England Also our knowledge serueth much to direct our mindes in doubtfull cases and helpe others which are perplexed therefore in any wise bee studious searchers and wise obseruers and carefull rememberers of holy Scriptures Tim. What meaneth this of Elias Sil. That is touching Elias or in the story of Elias Tim. What doth this teach vs that the Scripture sayeth or speaketh Silas That the Scripture is not mute or dumbe because it is the word voyce and speach of God who were hee to speake in his owne person he would vse no other words or voyce then that we finde in the Scriptures Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies vppon pretence that it cannot speake and giue sentence like a Iudge for the Scripture doth speak it is no dumbe letter for God speaks by it therefore it is a fitte Iudge Tim. What is meant by Elias 〈◊〉 making intercossion or request against Israel Silas The same word is here which is vsed Rom. 8 24. 26. but it hath not the same signification for being spoken of the Spirite verse 26. it signifies to stirre vp or cause vs to make request but beeing affirmed of Christ it signifies the perpetuall merite and vertue of his passion entreating and pleading with God for fauour towards the elect when they sinne of infirmity But nowe it noteth out the complaint which Elias made to God to whome hee accused the malice and obstinacy of the Iewes as beeing sory for it and grieuing at it not praying for reuenge against thē for it was the office of the prophet to make request for and not against the people as did Moses Exodus 32 and Sam. 12. 23. God forbid that I shoulde cease to pray for you vnlesse in certaine cases where the people were desperate so as there is left no hope of remedy and the Prophets were stirred vp of God to wish their destruction whereof wee haue many examples in the Psalmes of Dauid Tim. What instructions arise from this complaynt of Elias Silas That the people ought to take heede how they ouer-greeue the Pastors with their stubbornnesse in errors or sinnes for this will cause them with sorrowe to powre out their complaints to God who wil regard the sighes of his seruants hee who heares the cries of the poore will heare his Ministers cries Againe the Apostle giueth an especiall warning touching this matter Heb. 13 17. to make the Ministers doe their office with heauinesse is vnprofitable nay pernitious and hurtfull to the people Tim. What was it that gaue Elias occasion of this Complaint Silas The killing of the Priests of Boall at the direction of Elias so kindled Iezabels rage as shee threatned to slay Elias who therfore fled and hid himselfe in a den in the Mountaine Horeb where God finding him and expostulating with him hee burst out into this most greeuous complaint 1 Kings 19 14. Tim. Of how many sinnes doth Elias accuse Israel in this complaint Silas Of foure First of cruelty toward the Prophets They haue killed thy Prophets Secondly of impietie towards God They digged downe his Altars that is they corrupted his true worship and set vp Idolatry insteade of it Thirdly of the paucity or fewnesse of some woorshippers which he thought to haue rested in himselfe alone And I am left alone Lastly of tyranny towardes himselfe whose life they sought to take away 1 Kinges 19 2. That there might be no more a Prophet in Israel to teach Godr truth or to maintaine his glory or to feede his Church with instructions of the word Tim. What things
are wee to gather for our instruction out of these parts of his complaint Sil. Sundry things First the fury and extreame rage of Idolaters who being vnable to defend their cause by Arguments they will seeke to do it by the sworde putting to death the seruants of God vnder pretence that they be seditious and hereticall with this weapon did the Israelites dispute against the Prophets and the Pharifies against Christ whom they would ouercome with stones when they could not possibly ouercome with Scripture Thus they dealt with the Apostles and nowe at this day Anti-christian Prelates deale thus with Protestants whose neckes they get vnder their girdles The reason of this their sauage proceeding is because they will do the workes of their Father the diuell for hee is a murtherer and so bee his Children giuen to bloude Iohn 8 44. Tim. What profit serueth this instruction vnto Silas First to look for the like bloudy measure of our enemies if they might get the vpper hand Secondly not to be offended with such fury whē it happens as it were some new and strange thing Lastly to poure out our complaints in Gods lap who can and will right and reuenge such wrongs for he is the auenger of the helpelesse and oppressed Tim. What other Instructions learne wee from his Complaint Silas That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience Thirdly in the example of Elias wee see the infirmitie of Gods Saints how weake they are and subiect to error euen the best of them For Elias was deceiued in thinking himselfe onely to remaine for Obediah had hid a hundred Prophets in a Caue and Paul tels vs that a great many euen seauen thousand were reserued by God Fourthly that the actions of wicked Princes are imputed to the people oftentimes when they applaude and consent vnto them as these Israelites did therefore Paul saith They killed the Prophets whereas Iezabell acted the murther the people onely liked of it and so made it their owne as Achab is saide to haue killed Naboth because hee agreed to it All sinnes which wee giue allowance to being committed or not hindred by vs if we may are ours as if we committed them 1. Commanders 2. Abettors 3. Consenter 4. Concealer 5. Coūsellor 6. not hinderer 7. and commender each one of these seauen will proue an offender DIAL III. Verse 4. But what saith the answere of God to him I haue reserued to my selfe seauen thousand men that haue not bowed their knees to Baall Tim. VVHat doth this text containe Silas The answere of God vnto the accusation and complaint of Elias his Prophet Tim. What signifies this word answere Silas It hath two significations one proper and strickt to wit the Oracle or answere of God giuen in the Tabernacle from the Mercy-seate The other generall and more large for any diuine answere oracle or direction receiued from God eyther in dreame as Mat. 2 11. or by any other reuelation as Noah is saide to bee warned of God Heb. 11 7. Thus it is taken heere Tim. Doth Paul rehearse the whole answere of God to Elias Silas No for the answere had foure parts as his complaint was foure-fold for first he complaineth of cruelty and secondly of impiety to which God gaue this remedy that Hazael beeing annointed King of Syria and Iehu King of Samaria they should bee reuenged on the Idolatrous and cruell Israelites 1. kings 19 16 17. Then hee accuseth them of tyranny to him-selfe whom they meant to kill that God might haue neuer a Prophet to which God appointed this remedy that Elisha should be made Prophet in his place to maintaine Gods worship and glory Now the last part was touching the small number of true worshippers in Israel to this part God answereth that he had reserued many thousands besides Elias which were not defiled with Idols This part of the answere because it serueth to Pauls purpose hee setteth it downe alone passing by the rest as impertinent to his matter Tim. But Paul hath left out some words as euery mouth that hath not kissed Baall Silas It is true the reason is because hee citeth the Scripture as an Interpreter and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite from which Paul neuer taketh any thin 〈◊〉 or addeth or altereth howsoeuer he vse his liberty in alleadging the words of the Text to teach that Scriptures be in sence and not in sillables Tim. Come now to the words and tell vs what is meant by reseruing Silas To cause to remaine and abide free from and vntouched by Idols Tim. What is meant by seauen thousand Silas It is a certaine number put for an vncertaine and signifieth a multitude or a great number as fiue foolish and fiue wise Virgins see the like Mat. 18. 22. Pro. 24 16. c. Tim. What is meant by men Tim. Women also as well as men euen all that continued the true worshippers of God the more worthy sexe being vsed for the lesse worthy a thing very vsuall in Scripture Tim. What signifies Baal Silas A Lord or a husband to shew that Image worshippers make their Idols their Lords by submission to them and espouse themselues by loue vnto them Hence Idolators are plainely tearmed in Scripture fornicators and Idolatry called Whoredome because they forsake their Faith plight to God and turn after strange Gods Also they make their Idols their Patrons and defenders as is to be seene in the Papacie where euery Countrey and Citty hath some Saint for their Lord and defender as S. Andrew for Scotland Saint George for England Saint Iames for Spaine Saint Patrick for Ireland c. Tim. What signifies it to bow to Baal Silas Thereby is signified all the adoration and worship which is giuen to that Image by a Synecdoche of the part for the whole also it teacheth the behauiour of Idolators toward their Images whom they bow vnto in token of subiection and did kisse them in signe of dilection and loue which superstitious gesture is vnto this day obserued in Popery where the Images of the virgin Marie and Apostles are honoured with the bending of the knee and the kisses of the mouth Tim. Now what Doctrines do we learne from these words so declared and made plaine Sil. That when the eye of men cannot yet God knowes and sees many thousand his seruants and children which belong to his Church The reason is because God knoweth who be his and nothing can be hid from his eyes Thus howsoeuer Elias then and Paul afterwards and after them M. Luther Wickliffe and Caluin seemed to bee alone yet as in Israel and amongst the Iewes so in England Bohemia France and Germany there were euen amiddest the Papistes verie many which misliked the superstition of Rome and receyued the true Doctrine of Christ though they
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently they persist to ascribe mans iustification and saluation partly to grace partly to merite of works and thereby doe ouerthrow the doctrine of grace which is the very soule and life of a true Church for take away the doctrine of free election iustification and saluation and presently the very foundation of all religion is shaken to pieces so farre it is off that they can bee the true Church hauing cast downe the groundworke whereon it resteth Lastly it conuicteth such of error as vnderstand this text to bee meant of grace infused into mans heart whereas grace being set against workes therefore as workes doe sticke in men as in their proper subiect so grace heere spoken of hath no other subiect but God Tim. What doctrine doth arise out of the seauenth verse Silas First that in the Church of God there are sundry which seeke for righteousnesse and saluation and neuer obtaine it as Rom. 9 31. Tim. How comes this to passe seeing it is promised to such as seeke that they shall finde Silas The reason is because they seeke amisse and not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered First the manner that we seeke these things by faith and secondly that we intend Gods glorye as the end of our seeking see Rom. 9 30. Many Israelites failed in both these for they sought righteousnes and life by their owne workes and therefore obtained it not as it is written Rom. 9 31 32. and 10 3. And they robbed God of the glory of his grace Tim. What vse is to be made of this doctrine Sil. It warneth vs that it is not enough for vs to seeke to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine because they pray amisse and many striue to enter and neuer enter because they striue not aright so many seeke and neuer finde because they seeke God not for himselfe but themselues and for their owne benefites and not for loue of his goodnesse that they may praise his grace and set foorth his glory Tim. What other Doctrine from this 7. Verse Sil. That in the bosome of the Church of God there haue alwayes liued two kinds of people some elect and called some Reprobate and hardened This diuision beganne in Adams family in Caine and Abell whence did spring two Cities as Augustine obserueth one of God another of the world it was continued in the family of Abraham in Isaac and Ismael the one of them beeing the childe of the Flesh and the other the Childe of the promise Also in the house of Isaac in Esau and Iacob and Christ saith That at his comming two shall bee in the fielde the one taken and the other refused Luke 17 34. And lastly Paul writeth that of the same lumpe of mankinde there are made some vesselles of mercie to honour others vessels of wrath to destruction The high and soueraigne cause heereof is the wil of God shewing mercy to whom he will and hardening whom hee will Rom. 9 17. The subordinate cause and second reason is that there are two beginnings of mankinde the seed of the woman Christ Iesus the heade of the elect and the Serpent Satan the Prince of this world which begetteth children of differing and contrary dispositions and qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect and shall be saued and such as liue so securely as if none should perish and warns vs not to stumble though we see many wicked to be in the world Tim. What is the next Doctrine from this verse Silas That all the elect shall certainly bee saued for they attaine what they seeke for to wit Christ and his faluation as it is not possible for the Reprobate to bee saued so it is impossible that any of the elect should perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God which are vndeceiueable Thirdly the Prayers of Christ which can neuer be denied Lastly the power of Christ to whose keeping they are committed which is vnresistable Tim. What Vse of this point Silas First they are from hence confuted which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly heere is great comforte to such as haue the true markes of their owne election to assure vnto them their standing in grace vnto saluation in despight of Satan sinne themselues and the whole world For they are by grace of election kept from beeing hardned to destruction DIAL VI. Verse 7 8. The rest were hardned as it is written GOD hath giuen them the Spirit of slumber eyes that they shoulde not see c. Tim. VVHat is the sum of this Text Silas That the rest of the Iewes whō God had not elected were hardned by the iust iudgement of God as he proueth by a testimony oracle of holy Scripture Tim. What be the parts of this Text Silas Two First a proposition The rest were hardned namely so many as not being freely chosen of God did not obtain Christ and his righteousnesse vnto saluation all the rest besides these were blinded Secondly a proof out of holye Scipture to confirme the hardening of the Iewes it proueth two things not only that many Iewes were hardned because the Scripture had foretold it but whence this hardnesse came or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working it in time also it sheweth what this hardnesse is to wit a spirituall slumber or sencelesse sleepe of the soule or a shutting of eyes and eares that seeing and hearing they should neyther see nor heare vnto their conuersion Lastly how long this hardnesse did continue vppon the Iewes namely euen from Esay his time vnto the present time wherein the Apostle wrote vnto this day which must be referred vnto the end of verse 7. the rest cited out of Esay being enclosed in a Parenthesis Tim. What signifies the rest Silas The other Iewes which did not belong to the election of Grace but were reprobates and reiected of God Tim. What is meant by hardning Silas It signifies properly the thicke skinne of ones hands or feete with trauell or worke which is so barked or stifned as if it were pierced or pinched yet it is not felt but by translation from the body to the soule it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God This stubbornnesse is noted in Scripture by
the great fall and misery of the Iewes his owne and onely people for many thousand years endowed with innumerable priuiledges as in Rom. 9 5 6 7. yet the greatest part of the whole Nation was fallen from God into extreame desolation The reason heereof is the malice and infidelity of the Iewes striuing against Christ the Sonne of God and his Gospell preached by himselfe and his Apostles and calling them sweetly vnto saluation see verse 20. Tim. What vse is to be made of this doctrine Silas It warneth all men to stand in awe of Gods seuerity and to keepe from sinne through feare of his iustice Psal. 4 5. How will he spare thee when hee did not spare a whole Nation how will hee pitty a wilde branch which did cut off the true Oliue Therefore feare him all yee people because he iudgeth without respect of person 1. Pet. 1 17. The second vse is to exhort vs to beware as of all sinne so chiefely of vnbeleefe which thrust Adam out of Paradice the Iewes out of the Church and out of heauen too and tumbled them downe to hell Reue. 21 8. Vnbeleefe most dishonoureth God most hurteth men beeing the roote of all sinnes and cause of temporall and eternall torments therefore we ought much mislike it and mightily striue against it Tim. What is the second doctrine Silas That the Iewes shall be restored to grace towards the end of the worlde and that not by two or three or a few but by great companies As the whole nation in a manner departed from Christ so in a manner shall the whole nation returne to him the proofe heereof is in this verse in the word abundance and in verse 26. Tim. What profit is to be made heereof Silas It commends the immeasurable mercy of God in deliuering such a rebellious and forlorne people Secondly his incredible power beeing able to call vnto Christ a people that despised and strongly resisted him as if he should raise the dead out of the graue Lastly seeing God is willing to pitty them it behoues vs so to doe and earnestly to pray to God for their recouery and not to despaire eyther of our selues or others beeing very greeuous sinners before God Tim. What is the third doctrine Silas That the true riches of a Christian is not in gold or siluer c. but in the multitude of the faithfull and plentiousnesse of Gods graces in them 1. Cor. 15. Ephe. 3 16. Reue. 3 18. The reason is because all other riches are earthly and vanishing but these are from heauen and therefore euerlasting Tim. What is the vse of this doctrine Silas It serues to call our mindes from corruptible riches to fixe them vpon incorruptible to labour to bee rich in Christ not to the world as Christ counselleth Mat. 6 19. Lay not vp treasure c. Secondly to strengthen those in their good resolution which for the riches of Christ haue learned to contemne the world for they haue with Mary chosen the better part which shall neuer be taken from them Tim. What is the fourth doctrine Sil. That the conuersion of one hindereth not the conuersion of another but rather much furthereth the same as it is written of the Gentiles that it shoulde much helpe their saluation to see the Iewes generally conuerted In the state of this worlde the preferring of one often crosseth the preferment of another but it is contrary in the state of grace The reason is because the more be conuerted and the more full the body of the Church is they doc the more abound in mutuall help As in an army amongst many Souldiours one succoureth another and amongst many trauailers one encourageth another Tim. What fruite may wee reape by the knowledge of this trueth Sil. It serues to prouoke all Christians to pray and seek for the turning many vnto God that they may be the stron ger Secondly to praise God heartily for such as bee called out of darknes to light as Paul often doth for the Gentiles whereof see the proofe in his Epistles to the Philippians and Colossians Lastly to take heede wee enuy not the repentance of any but rather to reioyce at it after the Angels example who are glad of the conuersion of a sinner Luke 15 10. DIAL XI Verse 13. 14. For in that I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnfie mine office to try if by any meanes I might prouoke the of my flesh to follow them and might saue some of them Tim. WHat doth Paul performe in this text Silas First hee proueth the sentence which he put forth before touching the saluation of the Iewes by their emulation of the beleeuing Gentiles verse 13. 14. Secondly hee comforteth the Iewes by giuing them hope of being restored to Christ before the end of the world Tim. By what argument doeth Paul proue that the conuersion of the Gentiles shall turne to the saluation of the Iewes Silas By a reason taken from his owne example or from the end of his owne Ministery among the Gentils which was by conuerting the Gentiles to prouoke many of the Israelites to follow them The reason standeth thus The end which God propounded to his own counsell in reiecting the Iewes and which I set before mine eyes in my Ministery and preaching must needes be attained vnto But as God in his counsell so I in my doctrine haue propounded this end that the Iewes might be brought at last to desire grace and be saued by means of that grace giuen to the Gentiles Therefore it is certaine that at the last many Iewes shal bee saued Otherwise the end both of Gods decree and my doctrine should be frustrate which cannot be Tim. Vpon what grounds doth Paul comfort the Iewes in the 14. verse Silas Vppon this ground that seeing reconciliation came to the world of the Gentiles by their fall therefore howsoeuer their case seemes to be desperate as of dead men yet God will quicken them that they may be partakers of the common reconciliation Tim. Why dooth Paul call himselfe the Apostle of the Gentiles Silas Because hee was of God appointed to bee a preacher to the Gentiles as Peter was to the Iewes Gal. 2 7 8. 1 Tim. 2 7. Tim. Wherefore doth Paul direct his speech to the Gentiles in this sort Silas By this insinuation to creepe into their mindes and the more to knit their heart to him as one that was ordained to set forwards their saluation Tim. What is the doctrine from hence Silas That Ministers of the word must take all occasions to witnesse their lone to their flocke And secondly that it behooues the people to bee perswaded of the good affection of their Teachers towards them The reason heereof is because the doctrine of godlines will more easily pierce the mindes of the hearers if they bee well affected towardes
19. it is said that some were of vs and some were among vs the former remayned in the Church the other did not but plaide Apostataes and reuolcers running to the enemies campe Tim. These knots being loosed shew vs the instructions wee haue from these first wordes Sil. The doctrines from them be two first the promise of grace and saluation is not fixed or tyed to fleshly generation the reason is because grace commeth by regeneration at the pleasure of God and not by generation at the will of man Iohn 1. 12. 13. Godly parents doe conuay their corrupt seed to their children but not their sanctifying Spirit else all that descend of faithfull parents should bee saued which is not so as in Ismael Esau Cayne Absolon c. Tim. What profit is to be made of this doctrine Silas It warneth all children which come of godly parents to striue to bee like them in faith and vertue as Christ exhorteth the Iewes Iohn 8 39. to doe the workes of Abraham and Paul Rom. 4. 12. to tread in the steppes of his faith otherwise the piety of progenitours will not helpe for not springing from good parents but beeing like them makes vs happy the Iewes were of Abraham and yet were broken off Tim. What is the second doctrine Silas This breaking the branches teacheth vs that it is not enough to professe God for so did these Iewes nor to know him and haue the Sacrtments for so had they but to labour to bee well grounded and rooted in Christ by a liuely faith working by loue For all they that bee not thus seeme they neuer so holy and glorious may shall fall be broken off either at death or when the winds of temptation blow Math. 7 25. Tim. What vse of this instruction Silas It serues to reprooue such as rest in externall things neuer trying themselues their end is to bee deceiued at last as they which trust in a crackt Title or leane on a broken staffe Tim. What is meant by the wilde Oliue tree Silas The wilde Oliue is put for a branch or grift for whole trees vse not to be grafted but branches these braunches of the wilde Oliue signifie all the Gentiles which serued Idolles for the liuing God because they were as the wilde Oliues namely heerein that as the wilde Oliue though it haue the forme and shape of a true Oliue yet lackes the generous and fruitfull iuice of a true Oliue and therefore yeeldes no pleasant fruite so the Gentiles being without the faith and profession of Christ and true pietie had shaddowes of manie Vertues and shewes of goodnesse yet indeede were verie vncleane and accursed as Ephesians 2 1 12. and 4 17 18 19. Tim. What do we learne from hence Silas The miserable condition of vs al without Christ that howsoeuer we may be commended for very honest men and haue some appearance of the Image of God some shew of faith and godlinesse yet before our incorporation into Christ we lacke his Spirit vtterly bring forth fruite which is bitter euen fruite to death such as be reckoned vp Gal. 5 19 20 21. The Reason is because all is sinne and death which is estraunged from Christ. Tim. What profit is to bee made by the knowledge and meditation of this condition Silas It serueth to instruct and stirre vs vp vnto modesty and humility vnto which end it is heere presented to the Gentiles euen to suppresse their pride and arrogancy Also it prouoketh vs to thankfulnesse for the benefit of deliuerance from it when it is compared with the contrary condition wherein men did lye before such deliuerance as Eph. 2 4 5. And the benefit when it is perceiued in the worthines of it which without such comparison cannot be causeth an higher esteeme and sweeter sence of it and that kindleth the more loue towards the giuer God more reioycing in his bounty whence floweth all Christian and true gratitude Tim. What other matter do ye obserue heere Silas The difference which is betweene naturall and spirituall grafting For in naturall grafting a good and sweete science or braunch is grifted to a sower crabbed stocke by slitting and pricking the same the bad sappe whereof is chaunged into the good iuyce of the good branch but in the spiritual in grafting it is quite contrary for then wild branches which are wicked vnnatural men are grafted ioyned to the good and noble stock Christ by whose spirit and grace they are altered and made new creatures like himselfe Ephe. 4 24. otherwise both kindes of planting agree in this that they make the branch and stocke to be one Tim. What is this roote into which they were grafted Silas It is Abraham in regard of the couenant made with him and as he was ioyned to Christ. And to bee grafted into this roote is to become one people of God with the Iewes growing vp into one church with them as if they had beene deriued from Abraham by carnall generation and so to bee made members and partes of the bodye of Christ which is the fellowship of al faithfull people Tim. What is meant by Oliue Silas The Church of the Iewes whereof Abraham was the roote and father so called for resemblance sake vnto an Oliue Which Metaphor we finde in Ier. 11 16. and Psal. 52 8. and Iudges 9 9. And it is like those other Metaphors of a Vine Iohn 15 1. and of a Figge tree all which fitly represent the estate of the true Church of God in respect of the coniunction which is betweene the roote and the stocke and in regarde of theyr great fruitfulnesse and sweete pleasantnesse Tim. What is meant by the fatnesse of the Oliue Silas The Doctrine of the Gospell all the benefites of Christ all the graces of the Spirit with the priuiledges of the Church called in the Psalme the marrow and fatnesse of Gods house Psal. 63 3. Tim. What learne we hence Silas That we bring no merits to our owne iustification no more then a branch can helpe to graft it self or a man to beget himselfe Secondly it is a great excellency to be a true member of Gods Church for such be vnited with Christ as the branch the oliue be Thirdly that they which are such ought to abound in all the fruites of the Spirit mentioned Gal. 5 22 23. Fourthly the Iewes before Christ and the Gentiles which nowe do beleeue in Christ haue the same roote the same Spirit faith the same Church and Sacraments with some difference in outward signes and rites Contrary to their wicked Doctrine who teach that the Iewes had but the figures onely of that whereof wee haue the truth and substance a Popish fantasticall conceite crossed by many hundred places of Scriptures DIAL XV. Verse 18. Boast not thy selfe against the branches but if thou boast thou bearest not the roote but the roote thee Tim. VVHat is the drift of this Text
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashiō of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
then a wicked peace peace must be followed with holinesse Heb. 12 14. We ought so to haue peace with men as we doe not make war with God Hence Apostles and Apostlo like men haue chosen to contend by writing and preaching against errors superstitions see Paul to the Galathians Augustine against the Manichees and Donatists rather then by holding their peace to forsake Gods truth and the edification of the Church The other condition is so much as lies in vs which is put in in respect of such contentious quarrelsome persons as 〈◊〉 one what he can to appease and please them they will haue no peace beeing like those of whom Dauid in the Psalmes complaineth that made them ready to battaile when he spake to them of peace Psal. 120. Towards these we shall doe our duty when wee are in our selues peaceably disposed neyther giuing them nor hastily taking from them occasion of dissention but by all meanes prouoking them to quietnesse that there bee no fault in vs. Finally bearing good will to their persons when we are driuen to hate and rebuke their vices praying earnestly for their conuersion this is all that lyeth in vs to doe Tim. Where unto tendeth the next precept Silas To perswade vnto meekenesse and moderation of anger toward such as offer wrong vnto vs albeit the Apostle had forbad vs before not to recompence euill for euill yet knowing the pronnesse of our corrupt nature to take reuenge for iniuries done vnder pretext that we may be dastards and cowards and to shew how hard and excellent a thing it is meekely to suffer therefore in other words he repeateth againe his exhortation saying auenge not your selues which is set forth heere by the contrary duty giue place vnto wrath this is by some and may be vnderstood of the wrath of our enemy whereunto if men giue way they doe oftentimes purchase peace their wrath being mollified by patience For as thunderings makes a great noyse and breakes downe strong things when they hit vpon things that resist them as Okes c. so do guns also ouerthrow wals and towers but meeting with things soft and yeelding they doe very easily penetrate and pierce through they loose their strength and doe no harme Likewise the wrath of men is much asswaged and sometimes quenched by yeelding and silence or soft answeres but it is made more hot by resisting This sentence also may bee vnderstoode of our owne anger which euery one is to bridle and to moderate But Paul meaneth this especially of diuine anger and reuenge which we must suffer to shew it selfe foorth against our aduersaries and not preuent it by our impatiency and fury This to be the most naturall sence appeares by that which followes for it is written Vengeance is mine a text fetched out of Deut. 32. 35. where God threatens that in his due time he will take vengeance vpon wicked liuers Tim. But how may we be assured that God will be auenged vpon them which hurt vs and vpon what reasons are wee to leaue vengeance to him alone Silas First because it is his office Mine is vengeance now he will neglect nothing that pertaineth to him Secondly Gods children are deare vnto him euen as the apple of his eye so precious in his fight that he will not forget their iniuries Thirdly there is no hurt done vnto any but first there is iniury done to God by transgressing his Law In all wrongs to our neighbor God is first wronged which he must punish Fourthly GOD is the Iudge of the world and it belongeth to him to do euery man right Fiftly he can be auenged without perturbation or passion and so cannot we Moreouer God will do it more sharply and with more seuerity then we can do Lastly if we do it our selues we do not onely spoile God of his right aud authority as if a subiect shoulde wrestthe sword out of his hand and depriue our selues of his protection and defence but whereas in taking wrong we were meere sufferers of euill in the auenging of wrong we become the doers of euill and sinners so liable to Gods auenging hand as well as our enimies And lastly we shew our selues vnlike to Christ and like to Satan therefore the onely way is to leaue commit our enemies onely vnto GOD not that we are to desire his vengeance vpon our neighbors or to take pleasure in it but hauing prayed heartily for their conuersion if they continue malicious and hee punisheth them we are to delight more in Gods Iustice then in theyr paine Finally this precept bindes priuate mens hands and not Magistrates whose duty it is to take vengeance Ro. 13 2. not for himselfe as this Text faith but on the behalfe of God whose Minister he is and of his neighbour who is offended Also it is no breach of this precept in our extreamities to flye to Magistrates for succour so it be not with a reuenging minde to make him the instrument of our hatred but with an honest purpose to preserue our selues and others whom wee haue charge of from dangers Secondly to haue the wrong dooer brideled and amended by moderate corruption Thirdly to haue scandall remoued from among Gods people Fourthlie to haue others feared from euill doing by example of their punishment For these ends it is as lawfull for vs to vse the Magistrate as to vse the Sunne or ayre or any other creature or ordinance of God Paul appealed to Caesar and called for helpe against those which had vowed his death Acts 23 23 24. Tim. What is meant by the next exhortation Silas By hunger and thirsting is meant necessities of all sorts and by giuing bread and drink all duties of humanity by a Synecdoche which for charity sake we are to performe euen to an enemy after the example of the Samaritan if he bee in want and that by our kindnesse we do not maintaine him in his sinne or against God his King and countrey This is the greatest triall of our Christian loue Math. 5 44. Luke 6 35. By coales of fire is meant diuine plagues and punishment which hang ouer the heads of such malicious men as will not bee conquered by our beneficence and weldealing with them thus M. Beza and most rightly And heere is shewed not the purpose of the doer but the euent that this is the best sence appeares by comparing this place with Pro. 25 22. whence it is taken and by other places wher the same phrase is vsed in the Psal. 18 13. and 120 4. to note the kindling of Gods wrath and iudgements To be ouercome by euill is to be impatient for wrong done to vs and to study reuenge To ouercome euill with goodnes signifies to shew mercy and kindnesse where we receiue euill This is a more noble victory to conquer our selues then if we ouercame a Citty Fortior est qui se quam qui fortissima vincit Nobile vincendi genus
them necessarie As these weak Iewes which beleeued in Christ did esteem of difference in meates and dayes that a conscience was to be still made of them and that without contempt of Moses and sinne against God the Lawgiuer they could not bee omitted Howbeit Paul would haue Christian Charity nourished and brotherly society between them and the beleeuing Gentiles How far then be the churches of Lutherans in Germany deceyued which break off society with the Churches of Caluinists as they are termed for distinction sake because of dissention about the Bread in the Communion whether it should bee eaten whole or broken The Churches of 〈◊〉 and Galatia thorough craft and seduction of false Teachers helde some fundamentall errors yet hee honoureth them still with the Title of the Churches of Christ and saluteth them as Brethren because they sinned not obstinately and with an high hand as Rome doth DIAL II. Verses 3 4 5. For God hath receiued him who art thou that iudgest another mans seruant he standeth or falleth to his owne Maister yea hee shall bee established for God is able to make him stand This man esteemeth c. Tim. WHat do the third and fourth Verses contain Silas The three Reasons before spoken of The first whereof is in these words For God hath receiued him Tim. What is meant by Receiuing and by Him Silas Receiuing signifies the taking and adopting some to be his people which were not his people By Him is meant the Gentiles who beeing enemies and strangers from God and Infidels and seruers of idolles by the loue and fauour of God were taken into the Family of the Church to be members of Christ thorough faith Albeit these wordes do belong also vnto the Iew weake in faith for euen Him also hath God graciously adopted in Christ yet the word iudging which immediately goes before and followes after shewes it dooth more fitly belong to the beleeuing Gentile by the Gospell brought neere and receyued to bee a people for it was the Iewes fault to iudge the Gentile as they despised the Iews The sum of the Apostles reason is this Seeing God hath so dearely loued the Gentiles as to make them his people therefore the weake Iewes were too blame to condemne them for vsing their Christian liberty in meates and dayes Tim. What doctrine are we to gather from these words Silas That all beleeuing people bee they Iewes or Gentiles are deare vnto God The reason heereof is because they are his children by grace and the members of his Sonne hauing their sins forgiuen them and his image imprinted in them being heyrs of God fellow-heyres with Christ also beleeuers are the spouse of Christ his flock the husbandry vineyard of God This must cause vs to receiue and make much of those whome God hath taken into his loue In Kings Courts they are loued of all which are loued of the King When the King would honor Mordechai euen Hamon must do him honor so it is our part kindly to affect and entreate all them whome the King of Heauen is kinde vnto There are no earthly Parents but account themselues contemned or loued by the contempt or loue of their children so God holds himselfe respected or despised when we respect or despise his children for they be as deare to him as the Apple of his eye as the Signet vpon his right hand As God will blesse them which blesse his people so he will curse such as curse them This may strike a terror into all such as hate the righteous and exercise tyrany towards such as be Gods friends and must serue to keepe all Christians from rash vncharitable censuring and iudging one of another least we be found among those who doe iniury vnto such as GOD hath accepted of for his owne Lastly it dooth instruct and informe vs all what reckoning we are to make of such as bee their euen brethren namely that wee are to account of them as persons receiued of God into his speciall fauour For howsoeuer we cannot infallibly be assured yet we are to be charitably perswaded of other Christians that they are adopted of God and receiued into his speciall fauour if wee see but the least argument of their effectual calling Vpon which grounds we must speake and thinke louinglie of them and of their actions as far as we may do it with truth and reason tendering all that we haue to do withall as men partakers of one nature but much more as Christians partakers of the same grace Tim. Come to verse fourth Who art thou and tel vs what it containes and meanes Silas It hath in it the second reason drawn from common equity thus Beleeuers are seruants of God but we may not condemne anothers seruant therefore wee may not iudge one another in thinges indifferent The assumption is set downe by way of interrogation which hath the force of an affirmation It is the Law of Nations that they which be equally seruants to one Lorde may not iudge one another but by their Lords appointment without iniury to their Lord. No Prince wil take vpon him to punish the seruants of another Prince and that made Dauid to be angry when hee heard how Hanun King of Ammon had abused his Seruants 2. Sa. 10 1 2 3. c. Wee our selues would take it as a great preiudice vnto vs if any should censure or chastise our Seruants Common Law of the land punisheth such as strike other mens seruants there lyeth an action of bartery in that case The knowledge of this equity kept Paul from retaining with him Onesimus because hee was another mans seruant without whose knowledge and leaue bee would not keepe him From this naturall and Nationall Law the Apostle heere perswades peace inasmuch as it behooued the seruants of one and the same Lorde with kindnesse and loue to embrace one another Tim. What instructions are we to take from hence Silas First hence we learne what is the condition of all Christians namely to be the seruants of Iesus Christ who hath bought and purchased them with a price 1. Cor. 6 20. Howsoeuer they are set free from Sathan and sinne yet they still haue a Lord to whom they owe homage and 〈◊〉 Christ hath in such wise set the elect free as they still 〈◊〉 the seruants of him that deliuered them from the hand of their enemies Luke 1. As in warre such as were taken prisonners were ransomed became seruants to them that redeemed them 2. Kings 5 1. So it fareth with 〈◊〉 Tim. What is the vse of this instruction Silas As it is the part of 〈◊〉 seruants to study how to please their Lord as the seruants of the Centurion Luke 8. and to please one another euery one being ready to helpe and comfort his follow so it is the duty of Christian seruants to labour in all things to please Christ for his sake to please one another in that which is good for peace and edifying For as it
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among thēselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
of speech one selfe-same word vsed in seuerall sences First in il part for condemning others vncharitably then in good part for examining our selues and pondering our owne actions so to order them as no offence come thereby wee may not iudge others but we may ought to iudge our selues these be not contrary 1 Cor. 11 31. Tim. What is our Docrine from these words thus expounded Silas That after our conscience is by good reason conuicted of any sinne we must striue to leaue it and vse it no more so Paul speakes heere Let vs no more though ye haue beene bold to iudge and condemne one another for these indifferent matters yet now that ye haue heard so good and manifest reasons against it from the dignity of your Lord and his office of Iudgeship hencefoorth do it not The reasons heereof are first when wee liue in sinne after knowledge it is the greater sinne Iohn 9 41. Iames 4 17. Secondly it draweth greater wrath and punishment both temporall and eternall Prou. 1 29. Luke 12 47. He that knowes his Maisters will and doth it not shal be beaten with many stripes God bare with the Israelites in their ignorance but when they had sinned stubbornly after sundry warnings by his straunge workes hee sent strange plagues amongst them 1 Cor. 10 5 6 7. The examples of Gods iudgements against the Old world Sodomites 〈◊〉 the sonnes of Ely against Corazin and Bethsaida all of them warned by Noah or 〈◊〉 by Moses by Ely and by Christ doe confirme this truth that it is daungerous to continue in sinne after warning Thirdly sinnes against knowledge are the high-way to the sinne against the holy-Ghost for though euerie sinne after knowledge bee not that vnpardonable sinne which hath knowledge ioyned with malicious hatred of the knowne trueth of saluation by Christ yet it is a step and degree thereunto Tim. What is the vse of this instruction Silas To exhort euery one to beware chiefely of such sinnes whereof he hath beene admonished and clearely conuicted For if our loue to our bodies bee such that wee carefully auoide such things as we know are wont to hurt them how much more ought we to shew foorth this care for our soules For if ciuill Iustices Maisters Parents will more seuerely strike where their warnings be despised let not vs thinke that God will forget such as neglect his admonitions but will wound them deeply first or last that goe on in knowne sinnes as himselfe threatneth Leuit 26 21 24. I will walke stubbornly against them that walke stubbornly against me Oh that this in time might bee considered of such as haue beene often and many wayes aduertised of their faults yet are so farre giuen ouer as they vse no endeauour for the forsaking of them do not enter into any care or course of amendment Tim. What is heere meant by a stumbling blocke and occasion of falling Silas They be speeches borrowed from earthly things and translated to spirituall as from high-wayes wherein stones and blockes do lye to make men stumble and fall or from snares and nettes of Powlers and hunters they signifie euery thing that hindereth in the course of godlines either quite turning vs away from religion which is meant heere by falling or causing vs to goe on lesse chearefully which is called heere stumbling blocke and when the Apostle saith put not the meaning is that we giue no manner of offence neyther small nor great to our Brother either to make him flye whollye from Christ or to trouble him neuer so little For this place speakes not of a passine offence which is taken where none is giuen as the Pharisies and Scribes which were offended with the doctrine and myracles of Christ Mat. 15 12. and as worldlinges now are grieued with Magistrates Ministers and others for doing their duties for their zeale against vices which beeing good things ought not to scandalize any and do offend none but ill mindes But of an actiue scandal which is an offence giuen when some euill is not secretly either spoken or done but openly contrary to Gods Lawe or when our liberty in things indifferent is vnseasonably vsed by the which others are made the worse lesse godly and honest For as a stone or block so an offence must appeare An horrible crime whilst it is vnknowne it is an offence to God hurts the committer but no offence to others to hurt them till it be manifested Tim. What is our Doctrine from this place Silas That all Christians must carefully looke to this that they neuer be a iust occasion of sinning to any man either by words or deedes to hurt the saluation of any or by building them vp vnto sinne by our euill examples in our sayings or dooings For first this is against the commandement of God 1 Cor. 8 9 10. and 10 32. Secondly it puls downe heauy iudgements on our selues Math. 18 8. Better a Milstone were hanged about our necke c. The world is full of examples of such as haue beene grieuously plagued of God for being authors and occasions of sinne to others as Gen. 3. the History of Adam and Eues fall the Serpent punished more then Eue and Eue more then Adam Iezabel more plagued then the Iudges and false witnesses which accused and killed Naboth Ieroboam for making the Israelites to sin more punished then the Israelites themselues Thirdly it is against the example of the blessed Apostle 1. Cor. 8 13. Fourthly by offence giuen wee breake the rule of charity which shunneth the greeuances hurt of euery man and studieth how to foster help and strengthen euen the weakest As in a naturall body the stronger mēber succoureth the feebler or as a Phisition or Chirurgion tenderly handleth a diseased or pained party so loue is maruailous chary not to trouble or doe the least harme to the soule of any Christian brother Rom. 14 15. Fiftly by offence giuing wee sinne against our neighbour while wee beate nay wound his weake conscience which is great cruelty procuring him by our example to allow or doe some thing whereof in his conscience hee was not resolued or which he knew he ought not to do had not we made him to stumble 1. Cor. 8 12. Nay by our offence we destroy our brother so much as lyeth in vs and become very butchers murtherers of our brothers soule eyther wholy driuing him away from the faith or discouraging him and what a matter is this for so slender a thing as meates and drinkes daies or such like indifferent things to bee the death and slaughter not of the body but of the precious soules of men Rom. 14 15. Lastly this reacheth not to our brother alone and to his destruction but euen so high as Christ the head and Lord against whome wee sinne in wounding or hurting any member or seruant of his 1. Cor. 8 12. There is that straight coniunction betweene Christ and the faithfull that the
the helpe of the zcalous prayers of the strong when the strongest such as Paul dooth craue the weaker sort to remember him Secondly Gods prouidence which is first and soueraigne cause and mens prayers which are second causes be not repugnant but subordinate the one destroies not the other but they mutually require one the other Paul was sure to come to Rome by Gods power yet hee neglecteth not the meanes hee prayeth and entreateth them to pray for him see Acts 23 32. Math. 7 7 8. The reason is because God hath ordained prayer and other meanes with a commandement to vse them also hee vseth to serue his prouidence by meanes though he bee free and vntied to any meanes yea euen when he setteth Instruments aworke yet he doth all because he wil for he is a most free agent This checkes such as foreslow prayer and other helpes as neede requireth and as God offreth them they are in his obedience and feare to be vsed least he be tempted When a certaine Pastor had saide to a great Warriour going to battaile that hee would pray for him who replied that it should not need because if God meant him victory it should come without his prayers to whome the Preacher replied Then also cast away your weapons and Soldiers for without them if he will God can saue So he saw his error Likewise a certaine Physitian hauing a Patient who was an Atheist told him his Physicke would not worke without prayer to God and so cured both his atheisine and sicknesse at once Thirdly Christian prayer must be feruent cold suters be ill speeders Iames 5 16. Of zealous prayers Poperie can giue no examples because their prayers be vttered in a strange tongue they labor with their lips not with their mindes Fourthly feruent prayer of the faithfull is as a strife or conflict wherein sundry ioyne their forces against a common enemy In worldly combats as souldiers mutually beseech the aide one of another so the faithfull by Pauls example are to incite one to ioyne with another and to conflict or fight together by prayers for this dutie hath many and great hinderances as namely Sathan because it doth him much hurt hee suggesteth into the mindes of men at their prayers thoughts of doubting of wrath reasonings vaine immaginations strange cogitations so as it is a verie difficult thing in time of inuocation to haue the whole heart fixed and stayed on God and on the things which are payed for This thing nedeeth an holy strife and contention Most men do not account it thus which causeth faigned and fainting prayers to proceede from many such as vanish and fall to nothing ere they come a quarter of the way to heauen whither they cannot reach without a spirituall violence Fiftly no better buckler in extreamity then prayer feruent and faithfull The Apostle being in great danger of his countrymen the Iewes craues not the Romanes to bring forth their weapons as swords and Speares c. to encounter them and rescue him but to fight with God by heartie prayer for his safety wherein lyeth more security then in force of armes by how much Gods power exceedeth all earthly might Our degenerate and new Romanes take a readier way and shorter cut to quit them of their enemies not by running so farre as heauen but by seditions rebellions murthers treasons stabbing of Princes blowing vp of English Parliament-houses and such other monstrous vnnaturall courses whereof godly Paul neuer once dreamed vnlesse it were to denounce hell-torment and heauens losse to them Oh how vnlike bee the spirit of Paul and of the Pope who dares not trust God by prayer to flye to him onely but to impious diabolical and hellish practises and policies to effect his accursed will against such as hee accounts his foes yet in truth Christs friends How far be they from Antichrist which delight so in the blood of Gods people in barbarous sauage cruelty such as amongst Scythians Cannibals is not to be heard of Doeg is condemned for trusting in riches Achás in his Physitians what shal be done to Papists which trust in murther and violence Tim. Touching the thing prayed for in verse 32. what reason had the Apostle to desire this deliuerance from the disobedient Iewes vnbeleefe is the greatest disobedience refusing to submit to the commandement which bids vs belieue in Christ and makes men disobedient to the word of precept as well as of promise was he so timorous as he feared to bee slaine and killed of them And what need was there to pray for acceptation of his Almes a matter so desired and delightful to the poorer sort out of all this verse what should we learne for our edisication in godlinesse as also out of the v. 33. what say ye to these things Sil. Of the former petition the cause was not immoderate feare of danger or a mind vnprepared to suffer afflictions see Actes 21 13. but partly the prophesies of the Spirit reuealing to him continuall and great troubles to happen to him at Ierusalem Act. 20 22. 23. the extreme malice of the Iewes hating Paul as a most resolute champion of the Messias doctrine and a rigorous enemy or oppugner of the legall ceremonies and Mosaicall rites as shadowes which were to giue way to the presence of the body which is Christ and finally that he might not be wanting to his owne preseruation the care whereof nature God haue laid on euery mā yea euery creature Hereby teaching vs first that the Gofpell hath no more fierce enemies then ignorant zeale witnes the fury practised by Iewes and Papists a gainst the Gospell of Christ and the true professors thereof 2. that sound and painful Preachers are exposed to perillous aduersaries for the words sake For such as hate the Lord hate his seruants as Christ told his Apostles therefore Pastors haue neede of much Christian courage of the prayers of the flock for their desert 3. Against such our owne and the Churches praiers are to be opposed as chiefest refuge because of the promise which God made them Mat. 18 20. Ps. 50 15. a guard of a thousand Souldiers cannot make Gods children so safe and sure as one sighe or prayer of a contrite heart For it is God onely that makes men dwell in safety All saluation belongs to God and he heares their praiers that feare him and grants their desires Heere are reprooued such as neglect their Pastors safety neuer cōmending it to God in their praies much more such as betray and be procurers of their peril and trouble as Alexander the Coppersmith c. Touching his latter request though almes be acceptable and welcome to the needy as bread and drinke to the hungry or thirsty yet euen such Iewes as were become Christians and had not whollye shaken off Moses Law had and held a great iealousie and sinister suspition of Paul see Acts 21 21. which made Paul feare the successe of his seruice how it would
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
deeds 1. Thes. 5 17. Nehem. 2 4. Fourthly when they haue spoken or done any good thing they doe not returne the praise of it to God 1. Cor. 10 31. Lastly they are not resolued to suffer reproach and wrong for their profession and well doing Mat 10 37. Luke 14 27. Tim. Now shew vs who may be said to walke after the Spirite Silas Not they who haue some good desires and deeds but they whose course of life and actions for the tenour of them are euermore constantly ruled by the motion of Gods Spirit which they follow as their guide and leader as it is not a faire day wherein the Sunne shineth now and then if there be foule weather in the rest Tim. May not a man slippe and trip in his way sometimes yea stumble and fall and yet be saide to walke after the Spirit Silas It is right so because a spirituall or godly conuersation must not be iudged of by one or a few actions but by the tenour of it and as it holds and is for the most and greatest part otherwise none should be said to walke after the Spirite because there is none that liues and sinneth not Tim. What be the sortes of them that walke after the Spirite Sil. Two Some strong as Abraham Dauid c. some weake as the Apostles of Christ were before the ascension of the Lord. Tim. What be the markes of one that walkes after the Spirite Silas These two First an earnest desire both to know and to walke in the good way Secondly a sincere sorrow for his failing and fals and arising by repentance and the contrary to these fiue before mentioned Tim. What profit comes there of these things Silas First it reprooues such as boast that they are in Christ and yet shewe the contrary by their walking after the flesh Secondly it assureth them that walke after the Spirite that they are the very members of Christ. Finally it teacheth all men that sanctification of the spirite is an vnseparable companion and fruite of our iustification by faith moisture and water heate and fire light and Sun are not more firmely vnited then faith and holinesse DIAL II. Verse 2. For the law of the Spirite of life which is in Christ Iesus hath freed or deliuered me from the law of finne and of death Tim. WHat is the drift and purpose of this Scripture Silas It is a proofe and confirmation of the former verse and of the latter part of it as some thinke by a reason taken from the efficient and begetting cause of holy conuersation to wit the Spirite of Christ 〈◊〉 to the faithfull who hauing communion with Christ haue also fellowship with his Spirite But I rather take it to bee the proofe of the former part of the sentence confirming to vs that there is no condemnation to such as are in Christ which is confirmed by this reason because the Spirite of life which is in Christ the head being allowed vnto his members doth quite abolish sinne and death that though sinne remaine in them yet it shall haue no force to condemne them Tim. What then doe you thinke the summe and substance of this verse to be Silas This verse together with the three following is to be expounded of the third part of our iustification to wit of the perfect holinesse of Christs humane nature imputed to vs as the remedy and couer of our most defiled nature of the deliuery of our impure nature by the imputation of Christs sanctified nature Tim. What be the parts of this Text Silas The parts be foure First what that is whereby we are freed for the law of the Spirite c. Secondly what manner of thing this freedome is Thirdly to whom it doth belong Mee Lastly from what euils we are deliuered From the Law of sin and death Tim. Come to the words and tell vs what is heere meant by the spirit Silas Some by the Spirit do vnderstand properly the holy Spirit the third person in the Trinitie which gouernes and rules our minds by his inward motions as by a Law Others by it vnderstand the doctrine of faith or of the Gospell which is a Doctrine of the spirit and life Psal. 19 7. 2 Cor. 2. If we follow this exposition the meaning will be thus much that the Gospell or doctrine of faith doth free that is absolue and pronounce mee free from the Law of sinne and death that is from the guilt and condemnation that the Law of Moyses threatneth vnto sinners This then is a very godly exposition but not fit to this text that doth not at al speak of the law of Moyses which is no where in Scripture called the Law of sinne but forbiddeth it and commandeth wholsome and profitable things neyther doth he entreat heere of the efficacy and power of the Gospell and the doctrine of Faith which is neuer called the Law of the Spirit But I iudge Spirit to be put heere for the worke and efficacy of the Spirit to wit for the grace of Sanctification holinesse which is called a Law because it is like to a Lawe hauing power to gouerne and moderate And the word Life is added to shewe that the Spirit which worketh this is no idle and dead thing but a liuely viuifying quickning Spirit being the author both of an holy life and eternall life and that first in Christ the head for his sake and merit in the faithful his members That this is heere meant may appeare by the opposing and setting it against the law of sinne Vnder which must needes be comprehended corruption of nature being contrarie to holinesse Tim. I graunt then that by the spirit of life is meant the holinesse and purity of mans Nature as a worke of that quickening spirit which ruleth by a Law but whether take you it of holinesse inherent and wrought in our own Nature being regenerate or in Christ his humane nature as in the proper subiect Silas I do take this latter to bee true that it is taken of the Sanctification of Christ his nature My reasons be first because it is written not in vs but in Christ the law of the spirit of life which is in Christ. Secondly because Christ his Sanctification meriteth deliuerance from sin not our sanctification which is but a token and testimony of our purchased deliuerance Thirdly by the imputation of Christes sanctification this comfort that wee shall not be condemned is confirmed vnto vs. Lastly if we interpret it of our begun inherent Sanctification we shall further the rotten opinion of the Papists touching iustification by inherent grace See verse 3 4. Tim. What thing is that deliuerance or freedome which is heere spoken of Silas It is the very selfe-same that Iustification is to wit a full and perfect absoluing vs before the Tribunall of God from the whole guilt and punishment of sinne which comes to vs by the imputation of Christs Sanctification The reason heereof is because it is
written in the Preter tense or in the time past to signifie that our iustification is perfect in this life wheras when he speaketh of our vnperfect Sanctification he vseth a word signifying time to come Romanes 7 24. Who shall deliuer me c Tim. Who are the parties that are partakers of this freedom and deliuerance Silas All beleeuers without any difference of sexe age stature condition or nation whether Iew or Gentile Tim. Why then doth the Apostle vse this phrase saying Hee hath freed me rather then hee hath freed all the faithfull Silas First as hee set himselfe before an example of weakenesse and spirituall strife so now also of confidence and of the victory Secondly heere hee would teach all men to make application of this comfort vnto themselues saying and beleeuing Christ freed me there is no condemnation to me for this is the power of true faith to appropriate generall promises contrary to the Papists who will haue faith to be nothing else but a generall assent to the Scriptures without particular affiance in the promise of Christ. Tim. From what thing are we deliuered by Christ Silas From Sinne that is from our vnregenerate nature as it is corrupted by sinne Death also is ioyned to it because it makes vs guilty of and subiect to death and destruction which followes all kind of sin as the night followes the day and shadow the body Tim. What meaneth hee by putting this word Law vnto sinne Silas Because the guilt of our sinnefull nature is as a bond to make vs bound vnto eternall death Secondly because in such as are not regenerate it doth exercise a mortiferous tyrannical power and gouernment Tim. Now shew vs what benefit we may make of this whole verse thus expounded Silas It affoords vs an instruction a comfort reproose and confutation The instruction is that not onely Christ his obedience in his life and the sufferings in his death but the sanctificatiō of his humane nature is ours and is as verily belonging to the faithfull as if they had bin borne without sinne Secondly the comfort is that such as are in Christ may in all their temptations in life and death comfort themselues with this assurance that the sinnes neither of their actions nor of their nature shall euer be imputed to them Though they may oftentimes feele their wicked and rebellious nature stirre and resist Gods law yet such as doe resist the motions of sin yeelding themselues obediently to the motions of the Spirite are secured and made certaine that their remaining sinne shall neuer condemne them because Christ hath freed and deliuered them from it perfectly allowing them his owne sanctification to bee theirs It is a maruailous comfort to them that haue neede of it and can apprehend it Thirdly this doth reprooue the ignorant dissolute Christian who neuer thinkes what an euil his corrupt nature is nor is euer troubled with those euill motions and desires that suddenly spring from it full little doe they consider that the Sonne of God must descend from Heauen and humble himselfe to become a man that hee might free vs from the impurity of our humane nature And lastly it doth consute our blinde erring Papists of whom the very wisest of them neuer came so farre as to know that naturall concupiscence is a sinne in the regenerate and stands in neede of a Sauiour DIAL III. Verse 3. For that that was vnpossible to the Law in as much as it was weake because of the flesh God sending his owne Son in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Tim. VVHat is the drift of this Text Silas It renders a reason to prooue that the most perfect holinesse of Christs humane nature called in the former verse the Spirit of life being imputed vnto beleeuers doth free them from sin and death that is from the remainder of sinne sticking still in their nature and the punishment of eternall destruction due to it This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person for he was sent to take flesh vpon him to helpe and succour the infirmity of our flesh Or more plainely thus Christ was sent of his Father to take the nature of man in the wombe of a virgin free from sinne by the worke of the Holy-Ghost to this end that he might restore our nature vnto such a perfection of righteousnesse as the exactnesse of Gods law doth require For though the lawe did teach a perfect righteousnesse both of nature and actions yet it is very vnable to bring vs there-vnto because wee doe lacke strength and power to performe and keepe it both before and after our regeneration From whence doth follow that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome from sinne and death because of the infirmitie of our flesh therefore it was of necessitie that Christ shold take our Nature full of holinesse to do that for vs which the Law could not do that is to destroy sin and death and to make them which by Faith lay holde on him so absolutely righteous as the Law requires For thus the case standeth that not onely our thoughts wordes and workes should be free from sinne and wholly vpright but also that our nature euen the verie faculties of our reason and will should be in all things conformable to Gods will reuealed in his Law as Adam was in his creation and according to that which is written Loue God with all thine heart c. Now because none no not the godliest do euer get this perfection while they are here their nature still remaining corrupt in part and rebelling against God Rom. 7 22. therefore all must needes haue perished except our nature had bin fully sanctified in the man Christ who is freely allowed to the faithfull to free them from condenmation Tim. Diuide the Text now into his seuerall parts Silas It hath these two parts First the end for the which God sent his Son into the world to wit that the infirmity or weaknesse of the Law by occasion of vs our sinne should be no let or hinderance to mans saluation Secondly what Christ Iesus did being sent come he did by sinne condemne sinne in the flesh Tim. What Law is meant heere and what is it that it cannot do Silas By Law is heere meant not the Ceremoniall but the Moral Law which is impossible to iustifie a man before God or to bestow perfect righteousnes vpon him as appeareth by the beginning of the next verse Silas Yet it was said in the seauenth Chapter that the law was ordained vnto life Tim. The Apostle sheweth there what it is able to doe in his owne nature and heere what it is not able to doe to vs that are sinners For the Law by Gods ordinance could iustifie vs and bring vs to life eternall Tim. But how