and man Iam. 3. 9. Thirdly it is recompensed with the like Psalm 109. 17. He loueth cursing therefore it is come to him Tim. What is the next effect of our corruption Sil. Cruelty feete swift to shed bloud that is to compasse and commit slaughter all men are such by nature except grace do either restraine or correct and cure our malicious nature this testimony is out of Esay that by the mouth of two witnesses euery word may be ratified Feet signifieth affections with readinesse and shedding signifieth cruelty with greedines powring it out Tim. What is the fruit of their cruelty Sil. Destruction and calamity actiuely towards others whom they destroy and also towards themselues passiuely at the last as in Cain Pharaoh Iewes Iudus who were giuen to cruelty they were rewarded accordingly bloud did draw on bloud Tim. What is meant by the way of peace Sil. A peaceable and quiet trade of life which these did not follow but were of a turbulent nature and whereas hee sayeth they know not the way of peace hee meaneth that they doe not approue it nor practise it Like phrase in Psal. 1. 6. 7 knowing put for allowing Tim. What reasons may encourage vs to liue peaceably Sil. First the commandement 〈◊〉 God Rom 12. 18. Secondly the sweet and manifold profit of peace Psal. 133. Thirdly the sowre fruites of contention Fourthly the example of godly men as Abraham Moyses Ioseph Lastly for that God is a God of peace heauen a place of peace and the Gospell a worde of peace and Christ a mediatour and Prince of peace Tim. Towards whome is peace to be kept Sil. Towards our selues and others with kinsfolks and neighbouis with friendes and with enemies faithfull and infidell Rom. 12. 18. Tim. What is this that hee sayth the feare of God is not before their ere 's Sil. That men doe not thinke themselues to be in Gods presence Secondly that they are not drawne from euill by this consideration Thirdly that they are not moued to do good vppon desire to please GOD. Fourthly when they speake vnto God and doe heare him speake vnto them they do it not with due reuerence and awe Tim. Why doth he shut vp all with this sentence Sil. Because the lacke of this is the fountain from which all other euils doe flowe where Gods feare which is the bridle and curb to sin is absent all vices will there bee present and abound Tim. What things may stirre vp the heart to feare God Sil. His infinite iustice and power Secondly his maruelous prouidence and rule ouer all thinges Thirdly his incomprehensible mercies towardes his children Fourthly his iudgements vpon the wicked and sharpe chastisements vppon the godly Fiftly examples of such as fearing him haue been blessed and protected Sixtly the great and precious promises made to such as feare GOD as that they shal be happy be preserued blessed in their goods name 〈◊〉 soules and bodie temporally and eternally see Psal. 112. 128. DIAL IX Verse 19. Now we know that whatsoeuer the Law saith it saith to them that are vnder the Law that euery mouth may bee stopped all the world subiect to the iudgement of God Tim. VVHat is the drift of this Text Silas It is an answere to the secret obiection of the Iewes which were ready to alledge that the aforenamed Scriptures did not belong vnto them but vnto some other Vnto which the Apostle doth answer that the Law and Doctrine thereof being giuen properly to the Iewes whatsoeuer was written in the Law must needs concerne them at least principally Tim. How proued he that the things in the Law did belong to the Iewes Sil. By these three Arguments First from the reference which the Law hath to them to wit the Iewes to whom it was giuen Secondly from the end that euery mouth should be stopped Thirdly from the testimony of the Conscience whereas he saith Wee know as who should say there is none of vs ignorant of this Tim. What doe we learne from hence Silas That besides the light of the word GOD hath set vp a light in euery mans Conscience which maketh him see and know what is true and fit to be done and what is otherwise Tim. How is the word Law taken heere Silas Not strictly for the ten Commandements as Mat. 22 36. nor yet for the doctrine of saluation as Ps. 19 7. but for the whole Scripture of the old Testament as appeareth by the fore-named sentences cited out of the Psalmes and Prophets Tim. What do we learne by this Sil. That euery sentence of Scripture hath the force and authority of a Law to prescribe enioyne command and therefore with reuerence and submission to be receiued and obeyed Tim. What is it to be vnder the Law in this place Sil. To haue the Law appointed for our vse and instruction else-where it signifieth to be vnder the condemnation and rigour of the Law heere it signifieth to be vnder it as a Schoole-maister and teacher to direct and informe vs touching the will of God and our owne estate Tim. What doth this teach Silas That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort therefore to neglect or despise it is more then vnthankfulnesse euen iniquity Tim. But to what end doth the Scripture condemne euerie man of sinne Silas That euery mouth may bee stopped and all the world subiect to the Iudgement of God Tim. What is meant by hauing euery mouth stopped Sil. It is a borrowed speech taken from such as haue something put in their mouth as a gagge to hinder their speech by which the Apostle meaneth that those Testimonies of Scripture which beare witnesse of our sinnes they declare vs voide of all defence so as wee haue nothing to say for our selues why we should not perish but onely the plea of pardon and mercie Psal. 51 1 2 3. Tim. Whom doth this reproue Sil. First the blinde Gospellers which plead for themselues their seruice of God their own good doings thinking to merit thereby Gods kingdome Secondly the blinde Papists which plead for themselues the merit of workes both deuised by themselues and condemned by God Lastly all men which rest in themselues for saluation Tim. What is meant by the world Sil. The people and inhabitants of the worlde the place containing put for the persons contained by a Metonymie Tim. What is it to be obnoxious or subiect to the iudgement of God Silas To be guilty and worthy of punishment before him which is the case of all men without exception of any All are by nature the Children of Gods wrath Ephes. 2 3. Tim. Whom doth this reproue Sil. Such as say the Virgine Mary was free from all sinne Secondly this doth teach vs that all haue neede of a Sauiour seeing all are thorough sinne guiltie of damnation DIALOGVE X. Verse 20. Wherefore by the workes of the Law
by wicked affections Tim. Who doe with-hold the truth in vnrighteousnesse Sil. Such as by force suppresse or keepe it backe as if they would imprison it least it come abroad when it is not onely not followed and obeyed but resisted and the quite contrary to the direction of truth is done then it is as it were fettered in the Giues and Manacles of our lusts which keepe it backe Tim. Taketh the truth any hurt thereby Sil. None at all but the hurt is to our selues euen great vexation and vnquietnesse of mind Secondly a greater inclination and pronesse to all manner of euill this may be declared and illustrated by the similitude of prisoners kept in prison against their will also by the example of such Gentiles Iewes and Christians as knowing what they ought to doe yet did against their knowledge Rom. 1 32. Rom. 2 17 21. Phil. 3 18. Tim. What counsell was giuen heere Silas That all men endeuour to take part with the knowne truth against their affections and endeuour to doe according to that truth which they know For first if men will not haue truth to guide them they shall haue their corrupt filthy lusts to be their guides Secondly if men keepe truth in Prison by their disobedience themselues at last shall bee cast into the prison of darkenesse whence they shall neuer come out where the fire neuer goeth out and the worme neuer dyeth DIALOGVE XI Verse 19 20. For asmuch as that which may be knowne of God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power and God-head are seene by the Creation of the world being considered in his workes to the intent that they should be without 〈◊〉 Tim. WHat coherence and agreement hath this Text with the former and how doth Paul proceeds Sil. This verse with the rest that follow to the end of the first Chapter doe by a very plaine and distinct order more fully explicate and declare the matters briefly and concisely set downe in the 18 verse as first what that truth is which the Heathens did vniustly detaine viz the principles of Nature imprinted within them both of God and of morall dutyes and how they came by this naturall light in this verse and next Secondly how by vniust detaining that truth they proued impious to God by vnthankfulnesse and Idolatry and iniurious towards themselues and their Neighbours from verse 20 till 32. in which verse lastly is taught what that wrath and punnishment is which is from God in Heauen reuealed and sent vpon such wickednesse of men Now the first word or Particle of this present Text Because or For bewraieth this verse to depend vpon the former as a reason thereof taken from the effect He had said the Gentiles violently oppressed truth and as a Iaylor his Prisoner so they kept in the same which yet desired to burst out into actions as the Sun out of the Clouds this he proueth thus because such as had a certaine light and knowledge to leade them to God in some sort to know him and to discerne betweene good and euill in common life could not commit such impieties toward God such vncleannesses against themselues and such Iniustice to their Neighbours but that they must bee iudged guilty of vnrighteous detention and suppression of the truth If happily any would alleadge for the Heathens in their defence that they wholly wanted the knowledge of the truth and so are vntruely charged for with-holding it for answere to this secret obiection he affirmeth that the Gentiles had the knowledge of God both by light of Nature verse 19. and by the view of Gods works v. 20. Tim. What is the drift of this Text Sil. To shew what truth that is which the Gentiles detained in vnrighteousnesse it was a certaine knowledge of God which they learned by naturall instinct and by the workes of Creation and that they are iustly charged for with holding the same knowledge Tim. How many things may be considered in this Text Sil. Fiue thinges First that the Heathen had the knowledge of God that c. Secondly that they had it from God for God shewed it them Thirdly what things they knew touching God his eternall diuine power Fourthly out of what bookes they learned it not Scriptures but Creatures from his workes not from his word Lastly what was the euent of their knowledge Tim. Did the Gentiles know all that was to be knowne of God Sil. No but knew somuch as they were capable to knowe according to such meanes as they had yet the Philosophers and wise men knew much of God which they did not reueale to the common people There are some things to be knowne of God which are incomprehensible simply and cannot be known of Gods regenerated Children much lesse of Philosophers as his perfit diuine essence most glorious maiesty which dwels in a light that none hath accesse or aproach vnto 1 Tim. 6 16. Also the reasons of his will and counsell touching the gouernement of the worlde and especially of mankind for they ought not to be searched nor can be traced and found Rom. 11. 33. And other things there be which though they bee comprehensible yet are not known without reuelation of the word and spirit which Heathens lacked as the Doctrine of the Trinity of Christ his Incarnation free Iustification by Faith Remission of Sinnes by a crucified Christ Resurrection c. By that therefore which may be knowne is meant that which by ir-bred principles of truth remayning in man after the fall as some sparkles and fire-brands after a great fire and by strength of naturall reason as also by sight of the creature the Gentiles coulde attaine vnto viz. that there was a God he insensible and spirituall and for properties most mighty most iust most wise and good which things they saw God the first cause could not bee without seeing men which were his effect and work had such qualities in them Whereas this knowledge is said here to be manifest in them it is expounded by Chap. 2 vers 15. written in their hearts neither in the Creatures nor in the Philosophers nor among them nor to them but in themselues euen within their hearts by which it is plaine that he now speakes not of the Iewes which had their knowledge of God from the word but of the Gentiles and of those inward notions and principles which be natural whereof some be contemplatiue shewing them of God that hee is and what one he is and some practicke teaching them the difference betweene that is godly and wicked iust wrong honest and vnhonest morally good and euill Hence outwardly did arise the seeds of Arts Sciences and Disciplines and within a conscience iudgeing of a mans owne deedes whether good or ill and admonishing of the diuine iudgement approouing and rewarding what is well done abhorring and reuenging euill actions as Chap. 2. 15. This iustifieth that saying
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
many Israelites which were Abrahams children after the flesh do loose saluation Tim. What is the summe of this text Silas That the promise of grace and saluation was restrayned vnto Iacob by election onely before he was born not by his birth nor by his workes for then Esau should haue obtained the blessing promised who came of the same Parents and yet was reiected and hated of GOD therefore all which carnally come of Abraham be not the children of the promise Tim. How doth Paul knit this example to the former Silas By a gradation as a thing greater and stronger to proue his purpose that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham but to such of them onely as were elect For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman to wit Agar whereas no such thing could be alleadged in this example of Iacob and Esau who both came of Isaac Abrahams lawfull Son and of Rebecka at one time and by one birth yea and Esau was the elder of the twaine so as this example fits the Apostle much better to she we that the prerogatiue of carnal birth is not the cause of receiuing the promise Tim. Yea but the Iewes might alleadge that Esau being a prophane man and behauing himselfe ill was therefore reiected whereas Iacob was loued and had the effect of the promise because he was a good man and did well Sil. The Apostle meeteth with this obiection in saying that Gods purpose was declared touching them both ere euer they were borne and therefore their present good or euill works for they had done none when God had vttered his counsell of them could not moue God to loue the one and hate the other Tim. Yet it may be said that God decreed of them both for the fore-seene workes of them both Silas Paul denieth this saying it was not of workes and affirmeth the quite contrary that the purpose of sauing Iacob and of refusing Esau came of his free election whereby of his loue he chused the one not the other Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works Paul reiecteth them both as no causes of Gods promises which are applied and take place by the decree of Gods election The mystery whereof vpon this occasion he beginneth to open both particularly by example and generally by testimony of Scripture verse 15 16. and in the rest of the Chapter Tim. What instructions are to be gathered from this Text thus vnfolded Silas That faith nor good workes neither present or foreseene are any cause why God electeth any vnto saluation And contrariwise infidelity and badde workes whether present or foreseene doe not moue God to refuse any man and cast him off from hauing any parte in Christ and the promises by him The reason is faith and good works doe proceede from election therefore cannot bee the cause thereof for one thing cannot bee the cause and effect in respect of another Now that faith and workes be effects see Acts 13 48. Titus 1 1. Ephe. 1 4. No man hath any good but what God purposed from euerlasting to put into him Secondly Gods election depends vpon his will onely verse 15. therefore not vpon foreseene faith and workes Thirdly infidelity foreseene and bad workes were not the cause that men were refused because all sinning in Adam God could see in whole mankind no other thing but vnbeleefe and concupiscence which hereditarily flowed from Adam vpon all his race and so all had beene reiected for sinne foreseene if any were cast out Tim. But if wicked men be destroyed for vnbeleefe and bad works then God decreed to destroy them in respect of these Sil. It is true so he did but hee refused and did not chuse them onely because hee would not chuse them without all respect to their ill qualities and works It is otherwise with the elect whom God did appoint in his eternall decree vnto saluation not in respect of their workes but in and for Christ yet so as hee purposed in time to call to iustifie and to sanctifie them ordaining to these things not for these things Tim. What vse of this point Silas It reproues such as tye Gods predestination to mens merites whereas it is independant and without all relation to the worthinesse and vnworthinesse of men Secondly it moueth the beleeuers to thanke God for their free election and to ascribe all to grace because free election is not onely in it selfe a great mercy but it is the spring of all other mercies both earthly and heauenly whatsoeuer For sinners beleeue and receiue the holy Ghost and are borne anew and blessed with repentance and good workes because they are Gods chosen and elect ones DIAL VI. Verse 11. For ere the children were borne and when they had neyther done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Tim. VVHat is the drift of these words Silas To proue that God cannot be charged with failing of his word so long as he keepes it with the elect Tim. What is the meaning and substance of these words Silas That the saluation of beleeuers depends not at all on our selues but is all wholy to be ascribed to the election of God Whereas all men are alike by creation and nature and yet some beleeue doe good workes and are saued others beleeue not but liue wickedly and doe perish the cause of this difference is not in nobility of birth and bloud or dignity of workes as the example of Esau Iacob sheweth but in the election of God chusing some to life according to his will and refusing others because hee would not chuse them Summarily that which putteth the difference betweene one man and another all men beeing alike is Gods eternall election before all worlds Whence it is that some are not called to Christ and some be and of those which bee called some beleeue being elect some do not beleeue being not elect Election being the fountaine of all our weale therfore it would be taught distinctly and well vnderstood for it is a fundamentall doctrine reuealed in the Scripture Tim. From whence is this word Election taken Silas From the manners and affaires of men who will haue that to be firme and to continue which they haue by election chosen and vpon good aduice 〈◊〉 Whereas they are wont to alter such things which they rashly appointed but hold fast what by good election they haue purposed so are we to thinke of God of whom the Scripture speaks after the manner of men for our infirmity sake noting to vs in this word the stablenesse of his decree Tim. How manifold is Election Silas Two-fold one humane whereby men chuse whō and what they like aboue others And another diuine whereby God chuseth what
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
workes Tim. But why might not the Iewes bee elected and reserued to God both by grace and merite of workes Silas That is not possible for if election were both of grace and workes then workes were no workes because what doth proceede of grace that commeth freely not of debt but what commeth by merite of workes that commeth by debt but debt and no debt that which is free and by deseruing bee most contrary thinges Therefore to say that men are elected and called partly of grace partly of the merit of foreseene workes that were to put togither things that cannot agree to make debt no debt merit no merit workes no workes Grace no grace and so to affirm and deny one and the same thing which is a most absurde matter and vtterly not possible to make contradictories to be both true For as a sonne that is willed to go on an errand to Rochester on foot his father promising him a crowne or an angell at his comming backe if his Father aske him how he will haue his money suppose that hee aunswere that he will haue it partly by fauour and partly by desert the reply to him is ready Thou canst not so haue it for if it be of fauour then it commeth freely therefore not by desert of the worke and if it be by desert of the worke then not by fauour for it is due that commeth by merit desert and there is no being beholding to fauour for that Tim. What is the Doctrine to be learned from hence Silas That mens workes haue no place nor stroke at all in the election and calling of sinners neither in their iustification nor saluation The reason is because works presuppose merit and merit presupposeth debt debt is flat against grace but men are called elected of grace also iustified and glorified as appeareth verse 5. Rom. 3 24. therefore election calling and the rest depend not vppon workes which destroy grace and grace destroyeth them when the cause of eternall life is disputed and debated Tim. But good workes come of grace how then are they such enemies Silas This is true grace is the mother and roote of euery good worke wee haue no power at all to thinke or will well naturally 2. Cor. 3 5. Iohn 15 5. but grace and workes cannot be ioynt causes of election and saluation In this case they fight together as put and admit the one and the other is taken away and shut out affirme the one and deny the other This Antithesis or opposition is to bee marked against all iusticiaries whose mouth is stopped and sealed vp with this one short sentence Tim. What vse is to be made of this doctrine Silas First it confuteth such as will haue grace and workes to ioyne together in the iustification and saluation of sinners which they say is partly of Gods grace partly of mens merites Wee say with the Apostle they bee altogether of grace and therefore not at all by merits Tim. But howe can such auoyde this conclusion of Paul If it be of workes then not of grace Silas The enemies of Gods grace haue sundry shifts to auoide the force of this consequence for some-times they say that the Apostle speaks only of ceremoniall works of the law as of Circumcision Sacrifices c. But this cannot be so because Pauls words be generall shutting out all workes whatsoeuer whether naturall morall or legall ceremonies Of them all he saith that if election to life eternall come of them then it commeth not of grace Also Abraham and Dauid had morall workes as well as ceremoniall yet in Chap. 4. verse 4 5 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done but by faith Secondly they say that the Apostle speakes of the works of nature which say the Rhemists doe exclude grace fauour and mercy challenging of debt not of guift but not of Christian mens workes which come from the Spirite and grace of God these workes comming from grace may euidently consist with the same and be ioyned with Gods grace as causes of saluation This shift cannot bee currant not onely for that his words be generall but because Paul speakes of the election by grace by which all are saued Therefore the merite of all workes are excluded by whomsoeuer they bee done whether by circumcised Iewe or baptized beleeuing Christian or vnbeleeuing Gentile Secondly in Ephe. 1 4. good workes are saide not to be the cause of election but the end and fruite and effect thereof Lastly Ephe. 2 8 9. Paul saith expresly we are saued not of works but by grace through faith where note that grace and faith may well stand together but they doe shut out all sort of workes from being any moouing or meritorious cause of our iustification and saluation Thirdly they say that good workes are shut out from election to the first grace but not from election to the second grace that is they say that the elect are chosen of grace onely and are also freely called and illuminated of the Holye-Ghost without all workes but the seconde grace that is iustification also sanctification and glorification these do admit merite of works to ioyne with grace Vnto this shifte of theirs I answere that that Scripture which saith that election is of grace and we are called according to grace 2. Tim. 1 9. doth also say that wee are iustified by grace not by workes Rom. 3 24. that eternall life is the gift of God Rom. 6 23. also iustification and glorification bee fetched from Gods eternall loue and foreknowledge as the first and onely efficient cause as well as election and calling Rom. 8 30. Moreouer election is not onely to the first grace but to all the meanes and to heauenly glory which is the end Rom. 9 11 23. Lastly the Pharisie who ascribed righteousnes and saluation partly to grace and partly to his good workes went away vniustified Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte yet it is so strong to ouerthrow the doctrine of popish merites and iustification by workes as one of themselues Andreas Proles was wont to say in his publike readings My brethren sithence holy Scripture attributeth whatsoeuer we are or haue al vnto grace whence commeth that horrible darkenesse and superstition to ascribe so much to merite of workes Truely the estate of Christianity needes very great and speedy reformation Tim. What other vse of the former doctrine Sil. Here is an admonition to all Christians that albeit they are bound to doe good workes of all sorts and to abound in them yet it is their duty to renounce the merite of them and all trust in them and to sticke whollye and onely in the grace of God through Iesus Christ for all things belonging to their saluation least if wee put neuer so little trust in any thing done by vs we be found the
first gathered together in their house to celebrate their assemblies for they might not haue in most places the free vse of Christian religion through the malice of the Iews somewhere elsewhere of Gentiles see Acts 13 14. Epenetus is intituled the first fruits of Achaia both because hee was in order of time the first which professed Christ in that country as first fruites came before the rest and for that in degree of piety and vertue excelled others as first fruites are both reaped before and be the chiefe and choice of the crop A worthy thing it is to giue the onset and begin to leade others the way which feare and worldlinesse makes men backward to doe yea keepeth numbers from following others that haue broken the Ice and made an entrance into the zealous profession and practise of Christianity The other titles of beloued approued of labouring in the Lorde and beeing in the Lord giuen to diuers heere doe note howe deare they were to Paul for their profession of faith or fruites of their faith teach that others ought to be so farre foorth beloued and esteemed of as they pertaine to Christ our common Lord shew the same by their faithfull endeuors to further the Gospell Also note v. 7. to be in Christ signifies to be a christian or faithfull person and to bee approued in Christ is to bee vnblameable or without reproofe nay well allowed offor his faithfulnesse and constancy in the cause of Christ. Whereas he salutes some of his kinsmen learne that to our kindred when they be godly we are tied by a double band one of nature the other of Religion therefore such as forsake and forget their Christian religions kindred do giue cause to fear least neither piety nor humanity be had in regard by them Such as were in bonds with Paul for the Gospell sake are therefore called his fellow-prisoners They suffered bondes and imprisonment with him and so shewed their hearty loue both to Christ and to his Apostle Paul whom they forsooke not as diuers others did 2. Timothy 4. All forsooke mee but did cleaue to his doctrine by faith and became his fellowes in afflictions Let Christians learn thus to loue the word and the Ministers of it such imprisonment is more sweet then liberty Also whereas some are commended for labouring in the Lord and others for labouring much in him that is in the divulging of his truth and edifying his Church or doing other seruices of charity heereby wee do learne that there is a difference among Labourers some according to their meanes opportunities gifts great zeale labour more and some lesse but each are to haue their due praise euen he who laboreth litle as well as he who laboureth much none are to be defrauded Whereas v. 13. Rufus mother is called Paules Mother vnderstand a Mother by affection not naturall Obserue that Aristobulus and Narcissus are not saluted as beeing belike not yet conuerted and Narcissus is thought to haue bin full of riches and naughtinesse ouerthrowing many a woorthy man by calumnies yet both hadde Christians in their families The kisse which Paul mentioneth v 16. sheweth the custome to be ancient for the Saints at their meeting do declare mutuall good will by a kisse which was giuen sometime in token of subiection as Gen. 42. and Psal. 2 12. Sometimes a signe of Charity this was cheefly done before the receiuing of the Eucharist to testifie peace and brotherly amity Whence arose the superstitious kissing the Paxe in popery which depraues abuseth al good things By adding holy he distinguishes 1. chast kisses from wanton 2. adulatory and 3. proditory and 4. dissimulatory kisses such as Ioab Iudas and Ammon gaue which is no small thing For as giuing the hande one to another at our meeting after long absence signifieth the deliuery of our heart to him toward whom we vse such gesture so kissing of all other gestures hath I know not how the most euident expresse representation of that which is within For whereas life consisteth in respiration and our breathing is by our mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soule to another A custome not so ancient for vse 1 Pet. 5 14. in Eastern Churches especially but now is as grosly abused in the Westerne and by such as affoord this loue-token euen to dogs Finally whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome and farre more then other Churches being better knowne vnto him yet not once mentioneth Peter who should be the chiefe Pastor there as Papists say The Apostle either did forget and neglect him which is vnlike or Peter was vnworthy as an Apostata of his salutation which is vntrue or Peter was not then at Rome which is not vnprobable yea whether he were there at all or no is vncertaine For we do not finde in all the history of the Acts or other partes of the new Testament that euer Peter came at Rome no not one syllable to that purpose therefore it can bee no Article of faith or thing necessary to bee beleeued vnto saluation for all such things are either expresly written or by necessary deduction to bee collected out of Scriptures which are as Origen saith the sole norme and rule of Faith the vnmooueable Canon of verity as 〈◊〉 the most exact gnomon ballance square of all truths as Chrysostom Againe what shal we say if the Scriptures doe teach the quite contrary For Paul was conuerted a year or thereabouts after the ascension of our Lord. The third yeare after Pauls miraculous conuersion in his way to Damascus Peter went to Ierusalem where hee continued with Paul the space of fifteene dayes Gal. 1 18. all this while Peter was not at Rome Eight yeeres after Pauls conuersion Peter was abiding at Ierusalem beeing imprisoned was sought for to be killed by Herod about the 3. yeare of Claudius as yet then he was not at Rome Acts 12 2 3 4. c. Sixe yeares after that euen full fourteene yeares after that hee first had met Paul at Ierusalem which was the 51. yeare from Christs birth hee was at Ierusalem where hee gaue Paul and Barnabas the right hand of fellowship Gal. 2 9. At which time a councell was held at Ierusalem Acts 15. and then it was agreed vpon by mutuall consent Galat. 2 9. that Paul should preach vnto the Gentiles and Peter to the Iewes who by an edict were cast out banished from Rome so as all this while hee came not there When the Councel was dissolued whither did Peter goe to Rome his Sea and seate as the Papists faine nay to Antioch where hee was to his face a bold acte to be done if Peter had beene Pope hee was I say reproued of Paul for his dissimulation Galath 2 11. Moreouer when Paul was first led prisoner to Rome hee found not Peter there for then would not
vp such as at Rome hee would haue saluted so now hee sendeth Salutations to the Romanes from other which were with Paul as from Timothy of whom reade Phil 2 19 20 21 22. and Act. 16 1 2. Also Lucius of whom reade Acts 13 1. and Iason of whose courage and prudent zeale reade Acts 17 5. and Zopater of Berea Pauls companion by sea with Timotheus and Gayus of Derbe into Syria reade Acts 20 4. and Tertius Pauls Secretary and Gayus his hoast baptized by him 1 Cor. 1. 14 and Erastus Treasurer or conferrer vnto the Cittie of Corinth a rich City and Quartus a word not of number or order but the name of a man By the consent of these he would confirme the authority of his Epistle and get the more credite not for that it was in it selfe weake but the better to warrant it to others DIAL III. Verse 24 25 26 27. The grace of our Lord Iesus Christ be with you all Amen 25. Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ according to the reuelation of the Mystery which was kept secret since the world began 26. But now is opened published amongst all Nations by the Scriptures of the Prophets at the commandement of the euerlasting God for the obedience of Faith 27. To God I say onely wise be praise through Iesus Christ for euer Timotheus HAuing found you willing euer sithence we began to confer for our instruction about this Epistle which as it is a key as it were to open the vnderstanding of other Scriptures so your answeres and satisfactions of my Questions and Doubtes hath well vnlocked and vnfolded the hidden treasure thereof I presume to put you to it once more to tell mee Pauls minde or rather Gods minde contained in this Text vnto the end of this Epistle Silas Hauing walked along with you through a long rough and cragged way now we are come vnto the vpshot and resting place it being also plaine ground I may not giue you ouer In this last text which some ioyne vnto the end of the 14. chapter touching which see M. Beza there we haue a briefe pithy prayer vnto God v. 24. and a large and most precious Doxologie or praise of God 1. for his power 2. Goodnesse 3. Wisedome in the rest of the verses For the prayer I would haue these things obserued in it First that vnder Grace are comprehended whatsoeuer from beginning middle and end belongs vnto mans good now or glory heereafter Secondly whereas Paul did both begin and end his Epistle with it Chap. 1 7. and nowe endeth repeating it twice ver 20. and 24. it not onely teacheth what Ministers ought to do by Pauls example both to edify by teaching and earnestly to begge Gods fauour and all the effects of it for the flocke but also the flocke are admonished that grace is a thing most necessarie Not fire and water so needfull for the body as grace for the soule therefore often againe and againe to be asked and who soeuer know either the worth of grace or the want will much call for it And who so do not so either they value not grace or feele no neede of it which is a wofull dulnesse Thirdly heere is a proofe against the Arrians Seruetus and others that Christ is equall to the Father because Christ is made the giuer and dispenser of Grace which is proper to the true God Lastly this prayer in the end of euery Epistle Paul wrote with his owne hand as a signe whereby to discerne the Epistle not to be counterfet but his owne 2 Thess. 4 17. howsoeuer he vsed the helpe of a Scribe to pen the rest yet this clause he vsed with his owne pen to write it A good caution and preuention of adulterated and false writings that they be not cogged and crowded in vnder the names of some worthy personages to get them credite an iniury which hath been done to sundry learned and godly men Concerning the zealous praise and thankesgiuing wherewith Paul celebrateth God in the end of this renowned Epistle there is nothing or litle in it which hath not bin already handled in other Dialogues Howbeit to giue some touch and taste of matters wil not be amis Note generally that there is an hyperbaton the sence being suspended from verse 25. til 27. and thus it must be put together Glory be to him that is to say to the onely wise God who is able to establish you c. and thus the construction is currant and no imperfection in Pauls speech Obserue yet further as Paul in the entrance gaue thankes to God for the Romanes ch 1. ver 8. and rendereth praise for himselfe after his description of his spirituall combate ch 7. v. 25. and vpon the discourse of the great secret of predestination finished ch 11. ver 36 he bursts out into this exclamation doxologie O depth c. To him be glory for euer and now closeth the whole Epistle with the like harty sounding forth of Gods praise it may serue to admonish vs of this dutye of praising God for our selues and others for his mercies and benefits for his doctrine and workes how pleasant as a sacrifice or an odour it is to God how the Saints are delighted with it hauing thanksgiuings often in their hearts and mouths to witnesse their owne ioy in God and to prouoke others to magnifie him As the Nightingale because the day is not sufficient to sound foorth her songs spendeth the night in singing so ought wee euen in the night season to sounde forth the praises of god for this is one of his chief seruices and in his Children it is exceeding comely to reioyce and praise his mercies How did Dauids penne ouerflow with the praises of his God how doth he vrge all men to laude and celebrate his name It is a fearefull signe of a dead heart to bee a niggard or sparing carelesse or colde this way Learne further that whereas praises be offered to God by Iesus Christ verse 27. it is because through him both al good guists are conuaied to vs as water through a Conduit from the fountaine and all praises are by him to bee referred to God that they may be gracious 1. Peter 2 5. And therefore Turkes Iewes Pagans which haue no true knowledge of Christ they cannot worship the true God nor giue him any praise which he shall accept of for hee that hath not the Sonne hath not the Father and who so commeth to the Father not by the Sonne shall neuerbee receiued Oh how much are Christians beholden to God for the knowledge of his Sonne Thus farre of the duty of praysing God and the manner how The arguments of his praise be these three 1. from his power 2. from his goodnesse 3. his wisedome First hee commendeth his power verse 25. whereunto he ascribeth their strengthening wherein as he insinuateth their weaknesse what neede
be both Goats and Sheepe chosen and refused ones The infallible distinction whereof pertaines to God alone Tim. But how is it then that Paul writing to whole visible Churches doth 〈◊〉 them holye elect and Saints as 1. Cor. 1. 1. Thes. 1 4 5. Silas I he cause heereof is manifold not for that euety one were such in truth as Israell an holy Nation yet had many hypocrites among them but first because they were all such by externall vocation whereby beeing seuered from the rest of the vncleane world they are consecrated to Christ. Secondly they all had the sacrament of sanctification an outward seale of election Thirdly because the iudgment of certainty belongs to God onely man is bounde to iudge by charity Fourthly because the denomination followes the better part as the soule beares the appellation of the whole man Fifthly to teach the marke that they that liue in the Church must aime at and striue too namely to bee holy Sixtly because they were such in their owne opinion and in the opinion of the Church Lastly because the holy thinges of God as the word Sacraments c. were committed vnto them Tim. What vse of this poynt Silas First it is a barre and bridle to rash iudgement Secondly it is a spurre to quicken Christians to all care to passe beyond reptobates in the practise of Christianity that they may get a sure testimony of their owne predestination There is no greater motiue to cause vs to follow after true godlinesse then to consider that persons baptised and professours may perish when they be Christians not within but without onely Tim. What instructions learne wee from the latter part of the 24. verse Silas That all the Iewes are not reiected for there were some in whome Gods election and promise tooke place Secondly that the Gentiles are admitted to the fellowship of grace with the Iewes since the publishing of the Gospell the difference of Nation taken away by pulling down the partition wall of Legal and Leuitical ceremonies DIAL XVII Verses 25 26. As hee sayeth also in Osee I will call them my people which were not my people and her beloued which was not beloued And it shall be in the place where it was sayed vnto them ye are not my people that there they shall bee called the children of the liuing God In citing this text out of the Prophet Osee Paul inuerteth the words setting that last which is first in the Prophet hee also leaueth out some words and putteth in others partly for breuity sake and partly to sit it to his purpose but changeth nought either of sence or scope al that he retayneth entire and vntouched Tim VVHat may the scope of the Apostle be here Silas To shew that to be now fulfilled touching the calling of Gentiles which was before by Osee 〈◊〉 Osee had sayed the Gentiles should be Gods people Paul tels vs that they now are so being called to the faith of the Gospell Tim. But to speake this was a thing like to bee grieuous to the Iewes who could endure nothing lesse See Acts 10. 11. Silas Very true therefore the Apostle very wisely proueth it not by his owne testimony and report but by the Prophets and bringeth in God speaking by the Prophets to stop their mouthes the better that they should haue no euasion Tim. But this place of Osee is directly spoken for the comfort of the Iewes howe doth Paul draw it to the calling of the Gentiles Silas Paul being directed by the Holy Ghost could not erre in his allegation Secondly though the Prophet speake it of the Iewes dispersed for their Idolatry telling them that GOD would gather them againe which was done both temporally at their returned from their captiuity of Babilon and spiritually by the preaching of the Gospell yet the Gentiles are meant also as deseruing properly to bee called not a people being strangers from the couenant whereas the Iewes became not Gods people accidentally through their Apostacy impiety and Idolatry Therefore if God would conuert those back sliding Israelites why not the Gentiles also both being equally not Gods people though in diuers manners Further the case stands thus Osee diuides the whole worlde into two sorts one which were his people hauing obtained mercy another which were not his people nor pittied he prophefieth of the former that they should be made not a people and bee without mercy for a time the other shoulde become a people and obtaine mercy and who can these bee but the Gentiles to whome therfore Paul fitly applies that prediction Tim. Tell vs now what we are to learn from this that Paul sayth God spake in Osee Silas That Prophets were but Gods mouth to vtter his minde and penmen or Registers and not authors Tim. What are wee to gather for our instruction out of the Prophesie it selfe Silas That the condition of vs all before grace is most miserable for till we be conuerted vnto Christ wee are not his children nor beloued Tim. Proue this Doctrine Sil. First all those Scriptures which witnesse of vs that without Christ wee are sinners vngodly enemies children of wrath c. proue thus much Rom. 5 6 7 8. Ephe. 2 1 2. Secondly reason proueth it First because in this estate we are without God and all manner of goodnesse Secondly we are slaues vnto Sathan subiect vnto all euill sin and misery Thirdly the comparisons of Scripture not illustrate alone but proue this truth for we are compared to such as sitte in darknesse and in the shadow of death Acts 26 18. to Birds in snares 2. Tim. 2 26. to prisoners in fetters to captiues in the handes of cruell enemies Luke 4 18. to a childe newly and nakedly borne Ezek. 16. to persons deade and rotten in the graue Iohn 5 25. to an house built vpon the sand Math 7 26. to Thistles Mat. 7 16. to winter Cant. 2 11. All which shaddow out our sinfull and woefull estate by nature Tim. What vse is to be made of this Doctrine Silas First it serues to humble the godly by the remembrance of their olde estate that they were once in this dreadfull and vile condition Secondly it serues to make them thankfull with comfort that they are deliuered and set free Psal 103 1 2. 3. beeing so farre vnworthy of grace Thirdly it serues to stirre vp others to praise God for such Christians as they see to bee freed from that woefull estate after the example of Paul Rom. 6 16. and almost in the beginning of all his Epistles Fourthly it serues to confute al such whether Pelagians or Papists which doe ascribe the least power to a naturall man eyther to thinke well or to merite ought with Cod for what good eyther will or worke can be in such as be neyther beloued nor people til Christ cal change them Lastly heere is a warning to all such as doe not finde themselues truely called to make haste out of this
dolefull estate giuing their eyes no slumber nor rest to their eyelids till they find rest to their soules Tim. What other doctrine from this Text Silas That blissefull is the condition of such as are called to Christ Iesus and endowed with his faith and spirite because such as bee called to Christ and beloued of God are exalted to bee his people and Children which is the greatest dignity and blisse in the whole world Tim. How d ee ye proue this doctrine Silas First by Scripture Psal. 144 15. Blessed are the people whose God is the Lord. Iohn 1 12. To them that beleeue in him there is giuen this dignity to bee called the sonnes of God 1. Iohn 3 1. Secondly by by reason for first Gods children are Christs brethren Heb. 2 12. and Gods heires Rom. 8 18. Secondly they haue their sinnes fully forgiuen them Rom. 4 4 5. Psal. 32 1. Thirdly they haue the blessing of beleeuing harts Luke 1. Fourthly they are led by the Spirite of sanctification which fils them with the feare of God and godly vprightnesse of life Psal. 112 1. and 119 1. Rom. 8 9. Fiftly if crosses and troubles come they are supported and comforted vnder them and reape much good by them Iohn 14 Rom. 8 28. Sixtly the Angels are their seruants Heb. 1 14. and all creatures are at league with them Hosea 2 18. Seauenthly they are freed from the power of sinne Diuell death and hell and all their enemies Luke 1. 74. Rom. 6 7. Acts 26 26. Thirdly comparisons of Scripture proueth this point as of a tree standing by the Riuers of waters planted in Gods house set vpon a Rocke of a Prince and a king full of riches glory of an Oliue and of a Vine Psal. 45 and 92 12 13 Mat 7 24 Iohn 15. Rom. 11 17. Tim. What profit of this doctrine Silas First it reproues such as speake basely of Gods children Secondly it warneth vs of the great danger of such as offer them any wrong in word or deed also what blessings are ouer their heades which kindely entreate them Mat. 10. 42. and 25 40. Thirdly it exhorteth Gods children by remembrance of their great dignity to beare the crosse patiently to flye sin carefully to liue holily and iustly And lastly it must encrease and double the prayses of the faithfull who bee by grace set in such an happy estate Tim. Howe can it bee sayed of the same persons that they were a people and no people that they were beloued and not beloued Silas The Scripture speakes of Gods elect sometimes according to their predestination and sometime according to their present estate Secondly their present estate being two-folde either in corruption and grace one succeeding the other in regard thereof they are sometimes beloued and not beloued according to the diuersity of times and conditions Tim. Why is God called the liuing God Silas Because God liueth of and by himselfe eternally and is authour of life to all which liue Acts 17. 28. which shewes Idols to be no Gods and the Sacrament not to be God for they neither liue nor infuse life into other nor can preserue themselues from violation Tim. How comes it that while the Iewes were Gods people the Gentiles were not and now the Gentiles bee the Iewes are not Silas O the deepenesse of the wisedome and knowledge of God how are his wayes past finding outfor who hath knowne the minde of the Lord or to whome hath he told this counsell DIAL XVIII Verses 27 28 29. Also Esayas cryeth concerning Israel Though the number of the children of Israel were as the sand of the sea yet shall but a remnant be saued for hee will make his account and gather it into a short summe with righteousues for the Lord will make a short account in the earth And as Esayas saide before Except the Lord bad left vs a seede we bad bin made as Sodome and had beene like to Gomorrah Tim. WHat is the purpose of this Text Silas Hauing proued the calling of the Gentiles by the Testimony of Hosea nowe he doth the like touching the Iewes whose calling to Christ he proues by the testimonies of Esaias Chap. 10 22. and 1 9. Tim. What is the summe of this Text Sil. That of the Iewes some few onely were called to Christ the most part of them being reiected according as God had from euerlasting determined For the Aposile reasons heere from the effectes to the cause Fewe called therefore few chosen Tim. What be the parts of this Text Sil. Two First hee teacheth that a small number of the Iewes were saued verse 27 28. Secondly the reason heereof Gods mercy verse 29. Tim. What is meant heereby Crying Silas A plaine and earnest speaking the truth without feare or fainting Tim. What is to be learned from hence Silas That the Ministers of Christ must boldly and distinctly declare the minde of God Esay 58 1. Hence is Iohn Baptist called a crier Math. 3 3. It is a speech borrowed from common criers in Cities who so speak as they may be heard of all Thus Christ spake for he lift vp his voice Iohn 7 37. The reasons heereof be first the commandement of God Esay 58. Secondly the example of Christ and the Prophets Iohn 7. Thirdly this maner of teaching stirres vp and quickens attention Fourthly it helpes the vnderstanding causing things sooner to bee vnderstood and perceiued Fiftly the vntoward rebellion of mans heart requires such plainnesse and earnestnesse to humble and tame it Tim. What is the vse of this point Silas It reprooues such teachers as suppresse their voices The other extreame is too much to exalt it Secondly it warnesh hearers to loue such vehemency seeing their owne dulnesse needs it Tim. What is meant by the sand of the Sea Sil. The exceeding great number of the Iewes being for multitude like to the sand of the Sea as God promised Abraham Gen. 15. Tim. What is meant by remnant Sil. It is a speech borrowed from Tradesmen who cut out a whole cloath till onely a little peece be left which they call a remnant or remainder by which is meant a verie few and small number of the Iewes as it were an handfull shall be called Tim. What signifies saued Silas It signifieth deliuerance from bodily and spirituall dangers Tim. Of what times did Esayas speake this Silas First of the times of Ezckiah when all Iuda being ouerrun by the Assyrians onely Ierusalem was spared Secondly of the times of the deliuerance out of Chaldea when most of the Iewes tarried behinde the fewest returned home many dyed in Babylon others willingly abode there But the Prophet hath yet a further relation namely vnto the times of Grace when the greatest number of the Iewes spurned against the Gospell some few onely receyuing it Those externall Redemptions and deliuerances beeing Types of the Spirituall Tim. What is the Doctrine from hence Silas That though the Nation of the Iewes were full of
out of the stomacke into the head thereby the senses beeing bound a man is vnable to heare or see or smell or to performe the common functions of naturall life A waking out of sleepe is the liberty of the senses that they may performe their functions as Aristotle describes it in his booke de somno vigilys Spiritually by sleepe is signified sin which being securely liued in disableth the soule from doing the duties of a godly life whereof men haue no care so long as they bee carelesse and sencelesse without the knowledge and feare of God no more then sleepy men haue care of their ordinary affaires Further our spirituall waking implyeth a knowledge of the will of God and a study of a godly conuersation at a word slothfulnesse of the minde drowned in worldly cares carnall security ignorance and contempt of God are the sleepe heere spoken of which causeth vnregenerate men to be dead euen while they are aliue as it is written of the Ephesians being vnbeleeuers Ephes. 2 1. and of those wanton widdowes which were giuen to their pleasure 1. Tim. 5. and of the Church of Sardis both Pastor and people Reuel 3 1. For as for the time of sleepe it litle differeth from death so secure sinners are spiritually dead but on the contrary faith in Christ accompanied with hope loue feare of God and repentance is the waking out of sleepe heere spoken of which causeth men though dead to liue for such as liue godly in this world are sure to liue happily in the world to come for the lise of gtace is eternall ending in glorye which neuer hath an end Tim. Yea but these Romanes were conuerted and did beleeue therefore why doth he say to them It is time to awake out of sleepe as if they were dead vnto sinne and not aliue to God Silas It is true that the Romanes for the most or best part were indeed regenerate persons and beleeuers such as were already wakened out of the sleepe of sinne as appeareth by the testimony that Paul gaue them Rom. 1 6 7 8. and 6 17 19. yet this admonition is not vnfit and vnmeete for them because still there were amongst them such as slept in sinne being drowned in the pleasures of this life not minding God nor their owne saluation and euen the faithfull themselues were but in part awaked out of sinne Math. 25 1 2. The fiue wise Virgins slumbred no lesse thē the foolish the Church Cant. 5 2. confesseth that howsoeuer her heart waked yet shee was asleepe Thirdly Christians haue still some drowsinesse and sluggishnesse about heauenly things hanging vpon them this exhortation then to awake out of sleepe is alwayes needsull as to leaue the reprobate without excuse and to leade the elect which are not yet borne anew to a consideration of their estate that they may turne and liue so to quicken the soules of true beleeuers vnto a farre greater care of holinesse then euer yet they exprest And this is the very lesson which we are all heere to learne and take out that such as haue done well goe forwards with all alacrity and courage It is not enough to enter into the estate of christianity but we must still goe forwards till we haue finished our course Christians must seeke to grow in grace as worldlings in riches in honours c. a progresse in true piety is the scope which Paul heere aimeth at Tim. What reason may be rendered of this lesson Silas The very same that Paul rendreth heere because our saluation that is eternall life in heauen is neerer thē when we beleeued which compareth not the law of Moses with the Gospell as an obscure light with a more cleerer but the increasing of our faith with the beginning for he writeth not to Iewes onely but to Gentiles by an allusion to such as runne in a race who runne the more swifter the neerer they come to their races end least if they be slothfull others ouerstrip them and get the goale from them So Christians the longer time they haue beene beleeuers and the further they haue proceeded in the way of godlinesse they must runne with the greater diligence and earnestnesse The motion of a Christian life must not be like to a violent motion which is slower towards the end but like to a naturall motion which towards the ende is the swifter Hitherto belong all those promises Math. 10. He shall bee saued which continueth to the end and the threatning of being shut out of the kingdome if we looke back after we haue set our hand to the plough Luke 9 62. and those reprofes Will ye end in the flesh after yee haue begun in the Spirite Galath 3 3. and those exhortations Remember Lots wife againe So runne as ye may obtaine 1. Cor. 9 24. and Keepe faith and a good conscience 1. Tim. 1 19. and Striue lawfully and lay hold on eternall life and whatsoeuer places doe perswade vs to increase more and more and to grow and to holde fast what wee haue receiued and to continue in the bountifulnesse of God He that is a watchman may not wake one halfe of the day and sleepe the other so he may loose his head nor a rūner in a race may giue ouer afore he come to the goale then he loseth the garland and such as faint in wrastling loose the crowne therefore quicken your hearts and encourage your selues to profite and proceed in your godly course whereof a great part being already runne there being perill by slacking and giuing ouer study of piety and such fruite and benefit in perseuerance it behoueth you so much the more cheerefully to finish the rest of the race knowing there will bee an ende and your hope with your labour in the Lord will not be in vaine DIAL VIII Verse 12. The night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Tim. VVHat is done heere by our Apostle Silas Heere is the thirde argument taken from the circumstance of time or of the Romanes present condition concluded in these two Sillogismes First when the night is gone the workes of the night must be laide aside but when we beleeue the night is gone therfore we are to cease the workes of darknesse Secondly when the day is come we are to do the workes of the day but the day doth shine vppon vs therefore we are to do the workes of the day The summe of the whole Argument is that seeing the night of ignorance is past which is the season of liuing in sinne and security and the day of the knowledge of God is appeared which is the season to awake in let vs therefore endeauour to frame our liues sutable vnto the time and present state of grace wherein wee are placed by putting on the armour of light and casting off the workes of darknesse Tim. Shew vs now more plainly what is meant by the
night and the day and by being far spent Silas Night properly is the time which followes the setting of the Sun when darknesse couers the earth and men giue themselues to sleepe and rest but heere Metaphorically it signifies that time of ignorance and vnbeleefe which goeth before our effectuall calling And by being farre spent is meant not beeing quite past ouer for then it should not be saide the day is at hand for it should be present but the word signifies that it is well gone forward and proceeded in and neare spent growing towards the day as one would speake Thus the Greeke word imports according to which it is translated by the Latines not Praererist but processit nox Tim. What Doctrine may wee learne from these first Wordes Silas These two the first is that euen the elect of God before their new birth are couerd with the night and oppressed with the darkenesse of infidelity and sin They do no more see the way to eternall life then men in the darke see the way to walke in they grope euen at no one day euen like the Sandom tes at Lots doore So they doe not see what they are to doe that they may please God as they in Actes 2. For they which are in darknes know not whither they go In this respect being like the man borne blinde Iohn 9. whose eyes Christ must open before he can see so must he enlighten our mindes before wee can haue sounde and sauing knowledge of God The reason is rendred 1 Cor. 2 14. This miserable estate of the chosen before faith is called darknesse Ephe. 5 8. and the power of darknesse Actes 26 26. and night in this text and themselues abiding in this estate are called children of the night and darknesse 1 Thess. 5 7. Therefore as Paul being blind must haue the scales taken from his eyes that he may see so the elect can haue no knowledge of God vnto saluation till they are deliuered by him from their naturall ignorance which is the first worke of grace in them called illumination of the Spirit who beginneth the conuersion of the elect at the enlightning of their vnderstanding Rom. 12 2. Tim. What profit are we to make of this Doctrine Silas It confutes the Popish opinion touching liberty of will to turne our selues to God for how can wee turne our selues to that which is good since we are not able to see what is good If wee cannot perceiue the things of God much lesse are wee able to embrace and follow them for Voluntas sequitur intellectum Secondly it must moue the chosen which are called enlightned both to ioyful thankfulnesse that they haue escaped the night of ignorance and are become children of the day saying I praise the Lord who hath turnd my night into day And vnto harty sorrow in behalfe of such as do yet sticke in their grosse darknesse of sinne and ignoraunce pittying them and not vpbraiding them remembring our selues that we were once such as they be Galat. 6 1. And lastly it teacheth that al wicked impenitent sinners be in darknesse to this houre whatsoeuer knowledge of God they seeme to haue Tim. What is the second doctrine Silas That they which are regenerate are not wholly freed from ignorance and vnbeleefe whereof stil they haue the remainders though they reigne not nowe as before their calling Pauls confession touching himselfe Phil. 3 12. and touching all the Saintes 1 Cor. 9 25 c. sufficiently teach that there are imperfections still sticking to our knowledge If in his how much more in ours so farre inferiour to him As it is in the twilight so it fareth with the godly in this life much darknesse mixed with their light Hence it is that in the next wordes he writeth not that the day that is the knowledge of Christ by the Gospell is present and come but approaching and at hand onely It shineth not forth fully but is in part light some in part darke as at the dawning or breake of day so is it with the godly in this life they are somewhat illuminared but not wholly enlightned Indeede their knowledge now after their new birth being compared with their ignorance before may be tearmed day but it is not so rather like a night in respect of that knowledge they shall haue in heauen for then they shal see him as he is 1 Cor. 13 10 12. Distinguish these three times First night before our calling secondly day after effectuall vocation thirdly full day at our glorification Tim. To what Vse must Christ ans labour to turne this doctrine Silas That we maruel not when we see some learned godly men ouertaken with some errors yea and whole Churches also as the Galathians erred about iustification the Corinthians about the resurrection from the dead Chrysostom was tainted with an opinion of free will and Peters primacy Origen maintained vniuersall saluation of men and diuels Cyprian held rebaptization Augustine wrote doubtfully about purgatory and helde for a while confidently that Children could not be saued without the Lords Supper Illyricus failed about Originall sinne Hierom immoderately extolled virginity aboue marriage Ensebius was an Arrian also defended Peters abiuring his Lord Luther held consubstantiation At a word as the fairest face hath a wart so the learnedst men haue their errours because the night of their ignorance was not whollye spent nor the day of their knowledge wholly come their remaining ignorance brought false expositions and opinions Secondly let this warne and exhort al Christians more earnestly to pray God to keepe them from errours to that end that he would encrease their knowledge and iudgment Col. 1 9 10. 11. Also let it admonish vs neuer to content our selues with any measure of vnderstanding in heauenly thinges but vse all good means that we may grow more more in all knowledge of Christ ioyning knowledge vnto knowledge as worldly men adde riches to riches and as the Sunne encreaseth in brightnesse till high noon so let the word of Christ dwell in vs in all wisedome Finally let it moue vs both to be modest in our assertions about diuine things not hardy and bold to affirme that whereof we doubt but suspecting our owne ignorance be more ready to heare then to speake to learne then to teach and the things to be knowne many deep some of them being humbled that our ignorance is so much and our knowledge so little duely considering that as wee haue no knowledge but what wee receiue so that which we do know is farre lesse then that which we do not knowe which all holy men haue both felt and confessed Note further that howe much the day is aboue the night so much doth knowledge excell ignorance Eccl. 2 13. Also the necessity of knowledge appeareth by this metaphor the day not more needefull to doe worldlie works then knowledge to a Christian to do the works of saluation This condemnes such of extreame follie as care not