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 ProposituÌ 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 opinioÌ for faith but retracted it Latct discretionis ratio sed non ãâã 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 ãâã 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 ãâã Interpretation Doctrine Reason Pharaoh ãâã ãâã libero arbitrio Deus indurauit Pharaonem ãâã ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 huÌ-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 ãâã 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 ãâã 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 ãâã brought in ra ther tyrannical subiectioÌ 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 ãâã gratia nisi ãâã modo ãâã 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 ãâã 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 ãâã something
in mens writings if they haue otherwise writ ten then the truth will beare Aug. Interpret Doctrine Doctrine Reason Tradidit Robo am in ãâã ãâã Sicut Deus tradidit ãâã ãâã ãâã pseudo ãâã 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 ãâã 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 ãâã componitur ãâã 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 ãâã 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 ãâã 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 ãâã The ãâã Church neyther sound Church nor sound member Rainold The faith of ãâã now ãâã 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 patieÌce 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 ãâã there is in contention about religion on the examples of Iewes and ãâã of Arrians Christians of Papists and Hugonites of Lutherans and Protestants of Formalists and ãâã 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 ãâã Patria ãâã 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 ãâã two wayes Doctrine Doctrine Doubt Solution Great ãâã betweene ãâã 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 saluatioÌ 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 ãâã 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 ãâã ãâã of the truth of God ãâã Acts 15 9. Titus 1 15. An Infideil is ãâã 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
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 ãâã 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
verse 13. Therefore men doe beleeue with the heart to righteousnesse aud saluation pertaineth to such as confesse him Tim. What may we learne heereby that Paul prooueth his doctrine by testimony of Scripture Silas These lessons First that the Scripture is sufficient not onely to teach al needfull truths of godlinesse but to confirme and prooue it also Secondly that the word written is the infallible rule of al doctrines which are to bee deliuered vnto the Church for direction of faith or manners for in that Paul doth prooue and stablish all doctrines of Christianity by the Scripture alone not vsing any other testimony for that end Thence it followes that Scripture onely is the most certaine and vndeceiueable rule of all doctrines The reasons heereof bee first because God the author of all Scripture is most perfect in knowledge and of infinite wisedome therefore his word must needs containe a perfect rule direction whereby to iudge of doctrines Secondly our faith springs from Scripture alone Romanes 10 17. Therefore wee must beeleeue that onely for sound doctrine which can be drawne from the word of God written Tim. What vse of this doctrine Silas First it serues to admonish vs to try all things which is taught of any Ministers by the touchstone of the Scriptures as the Christians of Berea did Acts 17 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures but refusing all that is diuerse from it The ancient fathers and Doctours of the Church nay the Apostles submitted their sermons and writings to this tryall 1. Thes. 5 21. 1. John 4 1 2. As we like that Gold onely that will abide the touchstone so wee must holde onely such doctrines as agree with the word of God Secondly it confuteth the Papists which make vnwritten traditions to be a rule equal to holy Scriptures being indeed a leaden rule of deceit vncertaine and subiect to change and to falshoode and error yet they will haue them imbraced with like reuerence and affection as the holy Bible Tim. From whence is this first authority fetched Sil. Out of Esay Chapter 28 verse 16. Tim. Tell vs first what ye doe obserue in the manner of alleadging this authority and what ye note in the matter Silas Touching the manner the Apostle doth so alleadge the place of Esay as withal he doth interpret and expound it which is the best manner of alleadging scriptures so to cite them as to giue some light to them For whereas Esay said he indefinitely Paul writeth whosoeuer vniuersally to shew vs that an indefinite proposition is equipollent to an vniuersall Secondly Paul mentioneth the obiect of our faith in him that is Christ whereas Esay saide onely hee which beleeueth Thirdly in Esay it is written shall not make hast in Paul shall not be ashamed that is frustrate of his successe being deceiued of that they looked for which is a fruite and consequent of hast for such as are hasty and precipitant doc their businesse vntowardly and naughtily as Saul did when hee made hast to offer sacrifice before Samuel came wherein hee did greatly sinne and was thereby brought to shame As also Peter his precipitation caused shame to him whereas the true beleeuers without such shame shall obtaine forgiuenesse of sinne by Christ. Tim. What note ye in the matter of this sentence cited out of Esay Silas First that as the high cause to wit predestination or election is not restrained to the Iewes onely but powred out vpon all sorts of men as well as Iewes Rom. 9 29. so is faith the next cause equally giuen to all people without difference of nation whatsoeuer Secondly that the reason why many Iewes and others bee ashamed and confounded is for that they beleeue not because who-soeuer beleeueth shall not bee ashamed Thirdly that the true iustifying faith hath no other proper obiect but Christ Iesus and him as he is both dead quickened this is that brazen Serpent towards which our faith looketh Fourthly that Christ is very true God because we are bound to beleeue in him see Iohn 14 1. This confuteth the Arians denying Christs eternall and naturall diuinity Fiftly that the vniuersality of the promises of the Gospell are restrained and limited to beleeuers and to them also they be extended and to euery one of them and to none other there is an vniuersallity of beleeuers as there is of vnbeleeuers Tim. But the Iewes did appropriate the promises of God to themselues alone as the true and sole heires thereof Sil. They did so but vniustly for now vnder the Gospell howsoeuer before there was manifolde and great difference see Rom. 3 2. Also 9 4 5. there is no distinction but Iew and Gentile are al one For first they haue all neede of saluation all being sinners destitute of Gods grace and of the gift of true righteousnesse Esay 53 6. Rom. 3 23. Or if wee looke vnto the meritorious cause which is Christ in him all haue like intrest by Gods mercy Rom. 11 32. or the meanes whereby to be made partakers of Christ which is Faith a guift bestowed by God indifferently vpon the Iewes and Gentiles Gal. 3 8. Ephes. 2 17 18. Tim. In what sence is God saide to be Lord of all Silas Because hee is the common Creator of all who made both Iew and Gentile Secondly because he is the iustifier of all without respect of countrey euerie one which beleeueth in Christ shall haue righteousnesse before God who is one which doth iustifie the circumcision by Faith and the vncircumcision through faith Rom. 3 30. From whence it doth follow that God accepteth not persons Acts 10 30. so as to loue one the more because he is a Iew or the lesse because he is a Gentile but is of like affections to all the faithfull of what people or language soeuer as a Father is well affected vnto all his children which do well and a workeman to all his work made by him so is God good to all his people without distinction of place Therefore a Gentile though not circumcised yet if he haue faith he shall become righteous and liue for euer whereas an vnbeleeuing Iew shall be sent away vniustified though he be circumcised Tim. What is meant by this that God is good to all Silas That he is abundantly louing and kinde not to euery particular person without exception of any singular but to all men of all sorts for Riches signify plentifull goodnesse as Ephes. 2 4 7. and by all is often meant some of all kinds Countreyes and degrees as 1. Tim. 2 3. Rom. 11 32. Tim. What are we to learne from hence Silas Not that euery man and woman be elect called and iustified as some falsely collect from hence beeing the enemies of Gods grace sufficiently confuted from this place where the vniuersall particle all is limited to such as call vpon him which none do in truth but beleeuers onely but that
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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 theÌ 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
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
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue theÌselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
comfort the more feeble members Tim. What is the vse to be made of this lesson Silas First to exhort the strong as they desire not to misse of the right end and vse of their guifts in all meekenesse and loue to accommodate themselues to the more ignorant to instruct and amend them Also it warnes the weaker not to looke that others do condescend and yeeld vnto them further then will tend to their good and edification eyther to bring them to Christ if so be they strayed from him or to confirme them in his faith and religion if they stand and abide in the truth Tim. Come to the argument taken from Christs example verse 3. What is meant by not pleasing himselfe Sil. Heere is an ellipsis it would be supplyed thus not himselfe but vs and not vs but his Father The meaning is he spared not himselfe to doe good to others hee refused no shame nor smart to procure vs eternall case and glory being in his estate poore in his name reuiled rayled on in his body whipt pierced wounded crucified in his soule filled with anguish sorrow heauinesse astonishment horror he being Lord of all yet seruant to all most blessed yet made a curse for sinners This was foretolde in Psalme 69. 9. which to bee well fitted to Christ appeareth by comparing this text with Iohn 2 17. By rebukes or blasphemies are meant not onely reprochfull words cast vpon God which no lesse greeued Christ then if they had beene laid vpon himselfe his Fathers contumelies were as greeuous to him as his owne but by a Synecdoche of the part one hainous sinne of blasphemy or reproch is put for all kinde of sinnes which are so many contumelies reproches and ignominies against the maiesty of God these all fell vpon Christ by the eternall decree of his Father who so appointed it 1. Peter 1 20. and the voluntary obedience of the Sonne so willing to haue it so submitting to his Fathers pleasure and command Phil. 2 8. He had al the sinnes of all the elect in the world laide vpon him alone that he as a common pledge and surety might beare them and by bearing be made a propitiatory sacrifice to purge them and satisfie Gods iustice for them as it is written Esay 53 4 5 6 7. The iniquities of vs all were laide on him also Iohn 1 29. This is the Lambe of God that taketh away the sinnes of the worlde also Iohn 10 15. Hee laide downe his life a ransome 1. Pet. 2 24. He bare our sinnes c. which is all one with our text verse 3. The rebukes of thee sell on me Tim. What is our doctrine from hence Sil. That Christ in Scripture is set out not only as a redeemer but as an example of good life as of beneficence 2. Cor. 8 9. Of forgiuing trespasses Ephe. 4 33. Of mutuall loue Ephe. 5 23. Of a free and constant confeision 1 Ti. 6 13. and 2. Tim. 2 8. Of suffering the Crosse Heb. 12 2. Of fidelity in his function Heb. 3 2. Of meeknesse 1. Pet. 2 21. and 3 18. Of lowlinesse Phil. 2 5. and in our texte of patience and charity in bearing reproaches Our Lesson then hence is that it is Christians duty to treade in the steps of their Sauiour Christ and walke as hee gaue example 1 Iohn 2 5. For we are vn worthy to bee counted Christians if we professe him in name and bee not like him in workes If he be our Lord indeede like worthy seruants we must striue to do as hee giues vs example Iohn 13 15. Tim. What Vse to be made of this point Silas This reprooues such as wil protest they beleeue in Christ and are his seruants and followers yet do not conforme their actions after his patterne neuer thinking to liue as Christ liued forgetting and neglecting such a perfect and noble president to whome the more nearer men do come in holinesse and loue more like they be to God and neerer vnto perfection Also it condemnts such heretickes as made of him but an exemplary Sauiour to giue vs example to liue so as we may at last come to saluation For he is so to vs a patterne as hee is our Highpriest too he suffered and by his paines and death redeemed sinners giuing himselfe a price his bloode a ransome to set free such as were vnder sinne death and Satan By our Text it is plaine that then hee became an expiation to cleanse our greatest sinne euen our blasphemies not lesser sinnes onely when hee also shewed foorth a worthy example of louing and patience who being creator and King of glory yet bare so much and heauy things would teach vs beeing his seruants and creatures to beare a little and some smaller matters in our neighbour Let vs shame with our mouth to cal him Lord and our Redeemer except we finde our hearts willing to do as he hath done Nor euer let vs looke to haue him our Sauiour except we make him our Sampler DIAL II. Verses 4 5 6 7 8 9 10 11 12 13. For whatfoeuer things were written afore time were written for our learning that we through patience and comfort of Scripture might haue Hope Now the God of patience and consolation grant you to bee like minded one towards another in Christ Iesus that yee may with one accord and one minde glorify God euen the Father of our Lord Iesus Christ. Wherefore receiue ye one another as Christ also receiued vs vnto the glory of God Tim. SHew what be the parts of this Text then interpret the words of euery verse seuerally with the Doctrine and vse of them Silas This Text containeth first a secret obiection with the answere The Obiection is thus Yea but the place in the Psalme belongs to Dauid or Christ and not to vs. Vnto which hee aunswereth that it is a bad consequence For it so concerneth them as it was deliuered to writing for our learning also Secondly a petition vnto God for vnity or agreement in doctrine and wils verses 5 6. Thirdly the first exhortation in verse 1. is rehearsed with the two Arguments from Christs example verse 7. which example is applied first to the Iewes verse 8. then to the Gentiles verse 9 10 c. whose vocation is proued by many Oracles of Scripture vnto verse 13. Tim. Now returne to verse 4. what is meant by thinges written afore time and to what Vses serue they Silas The Books of the old Testament Moses Psalmes and Prophets The vses to which they were ordayned are particularly many but generally two First doctrine or learning which is the foundation or roote whereon the other fruites do rest and grow Secondly life or practise of manners as patience by which Christians in their warfare and wrestling against their enemies are armed and enabled to endure without being broken in minde or fainting through euils The next is Consolation which stayeth their mind in the full confidence of Gods assistance and a good
this consent serue vnto Silas It serueth to confirme vs in this perswasion that the Scriptures are diuine and no humaine thing or inuention of man as also it confuteth the Manichees and Marcionites which vtterly reiect the Old Testament Tim. What do ye call Scriptures Silas Euery thing that is written is Scripture in a large and generall sense but this word Scripture by an excellency is giuen peculiarly to those Books which containe the word of God and were written by Inspiration of the Holy Ghost for the perpetuall instruction of the Church 2 Tim. 3 16. This doth put vs in minde of Gods great goodnesse that would haue his Word put in writing and so wonderously to preserue those Bookes in all Ages for his Church sake without losse of one iot or tittle notwithstanding great meanes to suppresse and extinguish them Tim. By what reasons can ye prooue vnto vs that these Bookes which are called Scriptures be the very word of God rather then any other writings Silas There be heercof sundrie Arguments which may perswade all men and some which will and doe perswade Gods Children First that which was touched before the great Hermony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the Maiesty of the matter in great simplicity of words Thirdlie the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other Writing in the world doth or can effect for mans natures in their reasons and wils being corrupt are as contrary to the Doctrine taught in these Bookes as darknesse to light Heauen to Hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approoue and honor them also the power of them maketh euen the wicked to feare and tremble as in Foelix Fourthlie the euents of Prophesies so many hundred yea so many thousand yeares fore-shewed As the Seede of the Woman promised to Adam the bondage of Iacob in AEgypt the Captiuity of Babylon the Birth of Iosiah and of Cirus reuealing of Antichrist and innumerable such like and made before yet accordingly fulfilled in their due time doth bewray them to be from that all seeing veritie Fiftly the Penmen of the Scripture as Moyses Dauid Iob Mathew Paul discouering their owne corruptions and infirmities euen to their owne great preiudice and crack of their own estimation in the world and so vnpartially reporting the foul blemishes of their owne people and Country-men doth testifie that they were gouerned by the holy Spirit of truth in the penning of them Sixtlie there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish Writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no smal credit and force Seuenthlie the strange preseruations of these Bookes notwithstanding the strange malice of the Deuill and the mischieuous pollicies and practises of his most wicked Instruments to suppresse and extingnish them yet that they should be so kept as to remaine intire without losse of any Booke nay of any Iot or Tittle as very Iudiciously learned men do think this diuine protection doth argue that their Authoritie is diuine Adde vnto all this the constant Testimony which so many worthy Martirs by their death blood haue giuen to this truth Lastly euery one of Gods Children haue the witnesse of his owne Spirit the Authour of the Scriptures to testifie in the consciences of them that they are inspired of God and doe containe a diuine infallible truth Tim. Whereunto must this help and profit vs Silas To arme our mindes against that dangerous temptation of doubting the truth of Scriptures whether they be of God Secondly to draw more reuerence towards those Bookes and Writings with more studie in them then towards al other writings whatsoeuer being the Booke of Bookes therefore by an excellencie called the Bible Tim. Why are the Scriptures called Holy Silas First because they proceede from the Spirit which is Holy Luke 1. 6 7. Secondly they teach a truth which also is Holy euen the truth which is according to godlinesse Titus 1 1. Thirdly they be Instruments whereby the Elect are sanctified and made Holy Ioh. 17. 17. Sanctifie them with thy truth thy word is truth Lastly they were written to diuers most holy Ends as to teach to conuince to correct to instruct in righteousnesse 2. Tim. 3. 16. Also to giue comfort Rom. 15. 4. Tim. What learne ye by this Silas First that they haue a sacred authority in themselues containing a diuine Doctrine and doe not depend on Church or Pope Secondly that the Scriptures are to be preached read and heard with holy affection Moyses is commaunded to put off his shooes because the ground is holie Exod. 3. 5. Thirdly they are neuer to be mentioned but with great reuerence and honourable Titles Lastly seeing they are Holy therefore to apply them to vaine and light or to prophane and wicked vses as in Charmes Inchantments in lefts and meriments in playes and interludes is a grieuous sinne euen an horrible prophanation of Gods name Tim. What doth the third verse containe Silas A description of our Redeemer and Sauiour who is the matter and substance the end and scope of holy Scriptures which teach vs nothing else saue Christ as their maine subiect and lead to nothing but vnto Christ Iesus as their furthest marke This discerneth the Gospell not onely from other prophane Writings but euen from Moyses Law which hath the same Authour not the same Subiect Tim. How is he described Silas First by his Person which is but one concerning his Sonne Secondly by his Titles which are three First Iesus Secondly Christ. Thirdly our Lord. Thirdly by his two Natures which are distinctlie set downe with their proofes the humaine first which was of the Seede of Dauid then the Diuine Verse 4. declared mightilie to be the Sonne of God Tim. What is the Summe then of this Scripture Silas That Iesus Christ the Sauiour of the World is both true God and true Man in the vnity of person there is in Christ one thing and another thing that is diuers Natures but yet not one person another person for the person is but one the Son of God made Man by assuming the Manhood into the fellowship of his person Tim. The Manhood of Christ then hath no subsistance out of the person of the Sonne of God Silas No none beeing considered apart but wholy subsisteth in the person of the Sonne to which it is inseparably and wonderfully vnited Tim. What is to be obserued touching this vnion of Natures in one person Silas That our Sauiour hath his denomination some times according to one Nature as here he is called the Sonne of God
seed of faithfull parents men are not therefore called of God because they are holy but therefore they be Holy because they are called of his Grace Moreouer couertly the Apostle heerein takes away the difference betweene Iewes and Gentiles that the Iewes may not boast as if all holinesse were in their kindred and were tyed only to their stocke as they foolishly dreame for the Gentiles are called to the same glorious condition of holinesse Touching Saints the word noteth not any absolute perfection where there is no want for no doubt but both Romanes Corinthians and others who Paul honoureth with the Title of Saints were sundry wayes faulty but such as be consecrate to God and besides the 11 For I long to see you that I may bestow amongst you some spirituall guifts that ye might be established Tim. WHat doth this Scripture containe Silas Paul hauing ended his Salutation vseth now an Exordium or Preface wherein he endeuoreth to winne and draw the good will of the Romaines towards him to cause them more readily to hearken vnto and imbrace his Doctrine performing and that very pathetically the part of a Christian Orator by great art to get and gaine their beneuolence and attention Tim. What Art doth be vse for this purpose Silas First he insinuateth his great loue and good will which he beareth them vntill verse 16. Secondly he layeth before them the worth and excellency of his Doctrine in verse 16. Tim. By what arguments doth Paul demonstrate and prooue his loue towards them Silas Three wayes First by his reioycing and giuing thankes for their great measure of faith in the Gospell Secondly by his earnest and constant prayer vnto God for their spirituall prosperity Thirdly by his great care to come vnto them not for any earthly benefit or commodity to himselfe but to doe them good by instructing them in the Gospell Tim. Now expound the words and tell vs heere what is meant by the whole World Silas The Churches which be in the world professing the Gospell of Iesus Christ by a ãâã of the whole for the part the world put for the Christian Churches which were then in the world or in many parts in the world like vnto that which is written in 1. Thes. 1. 8. In euery place your faith to God ward is spread abroad c. Now by Faith is meant the fame and report of their Faith witnessed and vttered by their confession of Christ. Rom. 10. and other fruits of a liuely Faith Like to that ãâã 16 19. where obedience that is their Faith which made them obedient and wherein consisteth the chiefe obedience of a Christian is said to haue come abroad that is the rumor of it A ãâã of the subiect for the adiunct For Faith is a secret thing and lieth hid in the heart knowne onely to God yet by signes manifested to men who by the fruits are led to see the root and to commend it Tim. What meanes he hereby that he giues thankes to God Silas That he was glad and with ioy praised God for their conuersion to the Gospell and that it was growne so famous as that their Conquests ouer many Nations was not so renowned as their zeale and feruency for Christian Religion was From whence we learne that it is the dutie of euery faithfull Man to reioyce for the well-doing of others when they thriue and prosper in godlinesse The Reasons of this duty be these following First because we are members one of another and therefore ought to suffer together and to reioyce together 1 Cor. 12 26. Secondly the well-doing and spirituall prosperitie of other Christians redowndeth to vs who haue an interest in all their guifts as touching the vse and profit of them though not for the propriety of them for euery Saint is the possessor of his owne graces yet in the fruition and benefits there is a communion according to that which we professe in our Creed concerning the Communion of Saints Wherein we haue iust and great matter of reioycing and thanksgiuing Thirdly to reioyce at the welfare and the well-doing of the Brethren is a Testimony that wee haue Christ his Spirit which is a Spirit of Charitie chasing Enuy out of the hart and in stead thereof planting brotherly loue Gal. 5 22. 1 Cor 14 4. This doctrine serueth to reprooue the enuious and malicious which either little regard and reioyce not at all or which is worse doe repine and ãâã at the good estate and good workes of others carping at them crossing and hindering their good courses and indeauours as Saul enuied Dauid the Iewes Christ and the false Apostles Paul Secondly it ministreth comfort to the godly when they doe feele their hearts stirred vp to chearefull thankfulnesse towards God for such as they see to be blessed with spirituall blessings in heauenly things Ephe. 1 4. Tim. Why doth he giue thankes to God through Christ Silas First because all graces come to vs through him our Mediator Iohn 1 14 16. Secondly because all thankes are accepted for him 1. Peter 2 5. Thirdly all ability to be thankfull is giuen of him for he with the father and the spiritis Author of euery grace Now the same way which God takes in bestowing his graces we are bound to follow it in returning thankes that is by Christ our High-Priest Tim. Why saith he My God Silas He spake this as the Saints doe out of a priuate feeling hot to exclude others but to expresse his faith and peculiar affiance which he hath in Gods goodnesse confessing that God is his in speciall who was a common God to all the faithfull Tim. Is it enough to haue a generall faith Silas It is not sufficient but euery one must priuately apply to himselfe the mercies and promises of God General and Historical faith is common to Hypocrites and beleeuers Tim. What doth this teach vs that it is saide their faith published why he nameth their faith rather then any grace of theirs Silas To teach vs that Faith is the Queene and Mother of all other vertues Secondly that God honoureth them with good Fame and renowne which honor him by placing their Faith in his promises Thirdly that the power of God in spreading abroad the Gospel is verie mightie in so short a time to carrie it so far notwithstanding all oppositions Tim. What learne we that he Called God to witnesse Silas That it is lawfull to sweare in priuate matters so we obserue these conditions First that the matter be true and knowne to vs so to be Secondly that God only be called vpon as a witnesse of the trueth Thirdly that the matter be of waight and importance not slight and triuiall Fourthly that there be such necessity that without it we cannot be beleeued it being a thing very requisite for the good of others that credit should bee giuen to our wordes as it did verie much behooue the Romanes to thinke well of Paul whome they had neuer seene and
other things ãâã we heere in this Text Silas That naturally we are ignorant of the gospell because we cannot knowe it without reuelation from heauen We are not borne beleeuers Tim. Tell vs now what Faith is that which is the Iustifying Faith and whereunto the Righteousnes reuealed in the Gospell is imputed and applied Sil. Not that Historicall Faith which is but a bare knowledge nor the Miraculous Faith by which wonders are done nor the Temporary Faith of Hypocrites which vanisheth in time of affliction Math. 13. but that Faith which hath application of the thinges beleeued ioyned with the true knowledge and assuraunce of vnderstanding whence commeth confidence and boldnesse Tim. How many things are comprehended in this Faith Silas Fiue things First apprehension in laying hold on Christ. Secondly approbation in esteeming Christ aboue all or more then all Thirdly expetition in desiring him before all Fourthly Oblectation delighting in him more then all Lastly Expectation looking for the full inioying of his presence and glory Tim. What meaneth he to say From Faith to Faith Sil. Not from one Faith to another but from one degree of Faith to another from weaker faith to stronger from a lesser Faith to a greater Whereas this phrase From Faith to Faith by diuerse Interpreters is diuersly expounded as from an vnformed Faith to a formed which is Popish from the Faith of the Preacher to the Faith of the hearer Thus Augustine but amisse for a mans owne faith iustifieth therefore from faith of Parents to faith of posterity is amisse also from the faith of the old Testament to the faith of the new as Chrysostom thought not wel nor fitly from the Faith of one Article to the Faith of another as Anselme writeth from the faith of things present to the faith of thinges to come as the resurrection c From the faith of God promising to the faith of man beleeuing as Ambrose Martyr thinke yet the fittest and best exposition is of the measure of one and the same faith from faith beginning to Faith encreasing toward perfection Faith so much the more it groweth so much the more it maketh men sure of their Iustification there be the like phrases to this else-where in holy Scripture as Psal. 84 8. from strength to strength 2. Cor. 3 16. from glory to glory first from one degree of strength and glory to another so heere from an infirme Faith to a firme Faith Therefore the meaning of this forme of speech is as if it should bee said that this righteousnesse of God is gotten not by the workes of the Law but by the Faith of the Gospell alone for degrees of Faith alter not the kind of Faith a weake and a strong Faith be but one Faith which without deed doth iustifie according to that which is afterward written for explication of this Text in Chap. 3. verse 22. Tim. What doe ye call the weake Faith Sil. An earnest and constant desire to know Christ and to make application of his mercies to our selues Tim. What is the highest degree of Faith Sil. To be fully perswaded of a mans owne Adoption and of his owne Saluation as Abraham and Paul Rom. 4 21 8 38 39. Tim. Who are heereby admonished Sil. Such as presume of full Faith when they haue none at all Secondly such as thinke they haue none because they haue so little and mingled with many imperfections Presumption and distrust are the extreames of a true Faith Tim. What bee the fruits whereby a weake Faith may bee knowne Sil. These First daily exercise of priuate prayer Secondly true loue of the word and of Gods Children because they be so Thirdly true sorrow for sinne and earnest endeauour to mortifie our lusts ãâã diligence in the duties of our perticular calling Lastly patience in aduersity Also the fruits of a strong Faith bee these First to cleaue to God in great dangers as Stephen and Paul did Secondly to suffer ioyfully the ãâã of goods and life for Christ and his word as Antipas and Hebrewes did Heb. 10 34. ãâã 2 13. Thirdly to belieue the promises when all meanes fight against vs as Dauid and Abraham did Rom. 4 3 4 5. Fourthly great contempt of the world Fiftly great ãâã and confidence in prayer Rom. 8 15. Sixtly burning loue of the Brethren 1. Iohn 3 14. Seauenthly bountifull releeuing the poore members of Christ Iesus euen to the empairing of our owne substance 2. Cor. 8 3. for Christ his sake if neede and cause so require DIAL IX Verse 17. As it is written The iust shall liue by Faith Tim. WHat is the drift of these words Silas To proue by authority of Scripture that whosoeuer belieueth the Gospell shal be accounted righteous and so be saued This sentence of Habakuk is also an illustration as if Paul should say This Doctrine by Faith to be iustified agreeth with the Prophets and is neyther new or absurd Tim. What may we note in this Text. Silas Two things First the manner how this authority is brought in As it is written Secondly the authority it selfe The iust shall liue by Faith Tim. What was obserued in the manner of alleadging this authority Silas These few things First that Saint Paul citeth not so much the verse as the Booke of Scripture wherein it is written Secondly that he contenteth himselfe to proue Doctrine by authority of Scripture Thirdly that he citeth but one Testimony Fourthly that the Doctrine of free pardon and imputed righteousnesse is hard to bee perswaded vnto men yet hath witnesse from the Prophets It hath euer seemed to humane reason very repugnant and a thing vnlikely to be true that a wicked liuer a periured person a common lyer a railer an oppressor an vnchast liuer a blood-sucker or such like only by belieuing the Gospell should suddenly become iust and be accounted righteous and vnblameable Against which Doctrine the Papists to this day like Dogs doe barke railing at it and the Preachers of it saying that it ouerthrowes all Lawes and Discipline and takes away out of mens society all vse of punnishments and rewards laying open a gappe to all wickednesse if it should be preached that without righteous works without any habite or actions of iustice only by Faith in Christ sinners may bee iustified with God Therefore out of good discretion to stoppe the mouths of calumnious slanderers and to put humane reason to silence Paul citeth this place of the Prophet least he bee thought to haue brought in a Doctrine full of nouelty and absurdity it being receiued long before in the Iewish Church by authority of propheticall Oracle which is three times alleadged in the new Testament First Heere Secondly Gal. 3 11. Thirdly Heb. 10 ãâã to illustrate this Doctrine of iustice and life eternall to be had by faith alone and howsoeuer the Prophet who first vsed these words might aime in part at the refreshing and comforting of the godly in those troublous times vnder
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
that their Table should be a trappe and stumbling blocke And who knoweth not that false Prophets were a snare to Achab occasions of his error 1 Kings 18. And that the aduersities which hapned to the Egyptians in their owne Land and to the Israelites in the wildernes were occasioÌs to the one of more hardning to the other of blasphemy and infidelity These occasions happen both inwardly by motions and thoughts suggested to the minde and outwardly by troubles pleasures plenty c. Which when they light vpon a good heart guided by Gods grace turn to their good and further them to amendment of life but if they happen vpon a wicked minde they are occasion of greater and more sinne vnto which yet by inbred corruption they are prone enough The last action of God in this iudgement of Deliuering is the putting ouer an vngodly person which refuseth to be ruled by God vnto the regiment and power of Sathan and their owne vile passions to bee more and more defiled and alienated from God that as they like best to bee led by them so they should be giuen vp to their own deuises which they loue which falling vnto them from God as a punishment and all execution of punishment hath the condition of goodnesse and iustice in it and seeing all men that so are punished do first by their iniquities deserue to bee deliuered and finally are not compelled but doe euill freely by their owne consent therefore God so effecteth this punishment of giuing vp to vncleannesse as hee is in no wise authour of the vncleanenes as it is a sinne for he is a God who willeth no iniquity no vnrighteousnes shall dwell with him and as hee extreamely hateth sinne being contrary to his most holy nature and pure Law so hee will extreamly and eternally punish it wherein he could not be iust were hee the author of sinne or ãâã tempter to it or approuer of it as it is a fault and desection Tim. What is the Doctrine of this place with the reasons and vses Sil. That in the vncleane actions of the wicked God is more then a sufferer euen a iust auenger and so by his will and power willeth and effecteth their wicked workes as his righteous iudgements Reason heereof both testimony of Scriptures affirming of God that hee dehuereth giueth vp sendeth the spirit of slumber hardneth maketh obstinate turneth the hearts deceiueth men makes the cares of men heauy their heartes fat c. Which import more then permission euen an action of God not instilling and droppiag in sin but inflicting it as a recompence of former sinnes as it is saide in the end of this verse and Chapter 11 9. Also if we shall shut out God from disposing the works of wicked men wee should depriue him of more then the one halse of the gouernment of mankinde and rob him to his great dishonor both of his prouidence and omnipotency if wee make him but an idle beholder and looker on and a bare sufferer as if something might be done which he would not haue done or could not hinder then where is his Almightinesle And how truely is it written that none can resist his will he works all things after the counsell of his will and doth whatsoeuer pleaseth him in heauen and earth for by this Doctrine of naked and idle permission something should bee done which God is not pleased nor willing to haue done The vse of this point for this present is not onely to discouer and conuict the errour of such as for preposterous defence of Gods iustice to the wrong and preiudice of his power and prouidence doe obtrude and thrust vpon God a ãâã and naked permission and desertion but also to desire and exhort al Christians vnfaignedly and greatly to feare the offence of such a God as hath not onely our fame goods bodies liberties wiues children open to the stroke of his iustice but the necks of our soules bare and naked to the Axe of his vengeance to smite theÌ spiritually with greater measure of sinnefull filthinesse of all Gods iudgements the most horrible when the minde which should gouerne the whole man and all our actions become subiect to most cruell and vile lusts which be the more grieuous tormentours the neerer and more inward that they bee sithence also such as God hateth vnto destruction them hee finally and wholy giueth ouer to such guides as Sathan diuellish affections to be gouerned by No stronger bridle froÌ sinne then this consideration Tim. It is now fit time to slide into our Text and to consider the thing it selfe whereunto they were deliuered what is it called and what is meant by it Sil. The thing is affections vile or shamefull and dishonorable affections which importeth not onely burning and flames of lusts and whatsoeuer is sordide vnhonestand loathsome to chaste eares meant before by vncleanenesse and lusts of their owne heartes Verse 24. But most filthy acts both actiuely which they committed toward others and passiuely which they suffered themselues from others Aud as their punishment is generally expressed in this word so more particularly in the next which declare the monstrous impurity of both sexes both Women and Men in the act of generation going against natural course ordained of GOD for propagation and encrease of mankinde Tim. What do ye call the natural vse of man and woman Silas The vse of their bodies for generation which is according to the order that God hath set in Nature This order is that our kind should be continued by generation and the order hath three parts First that man be ioyned to a woman Secondly that one man be ioyned to one woman I hirdly that one man and one woman be lawfully ioyned Tim. What things are required to this lawful ioyning Sil. Some things are conuenient onely as paritie and likenesse of age of qualities of estate Other things are necessarie also as these fiue things First that the parties married be without degrees forbidden in Scripture Leuit 18. Secondly that there be a betroathing some distance before the mariage Math. 1 17. Deut. 22 23 24. Thirdly that the parties be of one religion both worshippers of the true God Deut. 7 3 4 5 c. 1 Cor. 7 39. Fourthly consent of Parents or of such as are in stead of Parents 1 Cor. 7 38. Lastly consent of parties their mutuall liking and agreement Gen. 2 23. and Gen. 24 57 58. Tim. What Lusts are against this order Sil. Some are inordinate onely some also vnnaturall and beastly Tim. What sins doe ye refer to inordinate lustes Silas Fornication Whoredome Adulterie Incest Rape or forcing Polygamie or hauing more wiues then one at once this was the sin of the Fathers for it was against Gods ordinance yet it was their secret sinne because in those times it was not noted as a falt or so iudged to be Tim. What sins refer ye to vnnatural lusts Silas Buggerie which is an
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 ãâã 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 ãâã 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
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 ãâã apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of ãâã ãâã ãâã reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God ãâã Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
faith Vnbeleefe if it bee a meere absence of faith then it breedeth that wauering where of Iames speaketh Iam. 1. 7. if it be but a defect of beleese then it engendreth doubting such as is here spoken off Tim. But had Abraham no doubting at all touching the thing which he beleeued Sil. Yes on euery side doubting offered it selfe but when hee looked to the will and power of God hee was certaine of the promises and subdued doubts arising for it is impossible that any man should so beleeue as to bee freed from all doubting because euery mans faith hath infirmities in it Tim. Whence happeneth this infirmity of faith vnto godly men Sil. It commeth two wayes first by want of knowing well such thinges as are to bee beleeued example in the Iewes Rom 14. 21. Secondly by not constantly and firmely cleauing to such things as they know well as Peter when he walked on the water knew Christ wold haue him come to him but did not closely hold to Christs words Tim. What should this worke Sil. Earnest prayer vnto God to encrease and stablish our faith Tim. Now tell vs of the measure of Abrahams faith what it was Sil. It was not a little and weake faith but a strong and great faith such a faith as fully assured him of the thing promised to him This word full assurance is fetched from shippes which against winde and waues are yet with full and strong saile carried vnto the hauen so Abraham by the strength of his faith ouercame al waues of doubts beating against his minde Tim. What may be obserued from hence Sil. That in euery true faith there is an assurance and perswasion of that which it beleeuth but not a full assurance for this is proper to a strong faith Secondly that weake Christians should not be discouraged because they be not fully assured so as they striue towards it for the mea sure of true faith is differing and God lookes not to the quantity but to the trueth of faith Tim. What is the end whereunto faith tendeth Sil. It is the glory of God because our faith giueth vnto God a witnesse of his great power truth and goodnes euer contrary to our reason and sence DIAL XII Verse 22 23 24 25. And therefore it was imputed vnto him for righteousnesse Now it is not written for him onely that it was imputed vnto him for righteousnesse but also for vs to whome it shall bee imputed for righteousnes which beleeue in him that raysed vp Iesus from the dead who was deliuered to death for our sins and is risen againe for our iustification Tim. VVHat is the end and scope of this scripture Sil. Together with the conclusion of this Chapter it doeth conclude the treatise of Abrahams iustification In this conclusion wee may obserue these things first the coÌclusion it selfe verse 22. and therefore Secondly an application of Abrahams example to the beleeuing Romaynes and to all beleeuers verse 24. as teaching a doctrine common to the whole Church Thirdly a proofe of the fitnes of this application from the end and drift of this Scripture verse 23. now it is not written Lastly a declaration of iustifying faith by the twoe speciall things on which it principally leaneth the death and resurrection of our Lord. Tim. For the conclusion tell vs what is the meaning of it Sil. Thus much that it is no maruell if the faith of Abraham were imputed to him for righteousnesse seeing by it hee did so strongly and liuely apprehend the mercies and promises which the strong and faithfull God gaue him Tim. We may not then thinke by the Apostles words therefore that he meant to make faith a meritorious cause of Abra hams righteousnes Sil. No surely his purpose is to declare not what his faith merited but that it was a true liuely and sound faith seeing it did so firmely lay hold on the trueth and the power of God promising to Abraham eternall blessednesse in the person of the Messiah Tim. May not a weake Beleeuer by this be moued to thinke that he is not reckoned iust seeing hee cannot so strongly beleeue as Abraham did Sil. No such matter For this Text applyeth Abrahams example not vnto strong beleeuers but vnto beleeuers For whosoeuer beleeueth truly though weakely yet that weake faith being true shall iustifie them For Faith iustifieth not as a quality or in respect of the quantity and measure but by the vertue of the obiect Tim. But is not righteousnesse imputed to the elect before they do beleeue Silas No such thing it was not imputed to Abraham till he had faith Likewise it is reckoned to his children on this condition so as they beleeue or at that time when they shall beleeue Faith and imputation of righteousnesse go together in order of time though not in order of Nature for so faith as a cause goeth before Tim. Tell vs now what the application is Silas Abraham beleeued and was reckoned righteous likewise all Abrahams Children are iustified by beleeuing the promise For no otherwise are the Children to be iust then was the Father who by an inheritable right conueyeth to them the Iustice imputed to himselfe Tim. What is the ground and reason of this application Silas The scope and end of the Scripture which aymed not at Abraham only when it is written he beleeued and it was imputed to him for righteousnesse but had respect heerein to all that should beleeue as Abraham did This may appeare by the fifteenth Chapter of this Epistle verse 4. that the things which are written of some one do concerne all Also Paul saith so much in effect in this place That that which was written of one Abraham did belong to all the faithfull Tim. But how will this hold in other things which are written both of Abraham others which no man may draw vnto himselfe for imitation as Abrahams sacrificing of his son and lying with his handmaide and many such like things and if it hold not in these things how then doth Paul with any strength of reason gather in this poynt of Iustifying by Faith that it belongeth to vs which was written of Abraham Silar The answere is this Some things which are written of Abraham and other of the Saints are personall or singular which either were their infirmities or such things as they did by a singular calling as Elias his praying for fireto fall ãâã heauen and some other thinges are written of them which they did by vertue of an vniuersall vocation which are common to them with all others These we may distinguish after this manner Such things as they did besides or contrary to the lawe of God these are singular and personall and herein wee must not imitate them but such thinges as were agreeable to the law or the generall commandements of God they belong to the generall estate of all Gods people and in them wee are to followe them as for the other we are not to read or think
accesse into the grace of God The second is a standing in this grace The third is ioy vnder the hope of glory Tim. What is meant heere by grace and by accesse vnto this grace Silas Some do vnderstand by grace the grace of a good conuersation or of imputed iustice which here is called Grace because it is freely giuen and then to haue accesse is freely to be brought into such an estate wherein Christ with his merits is imputed to vs so soon as we beleeue But by Grace I vnderstand the free fauor of God and to haue accesse to this grace is to haue a libertie to come or approach to God in all our wantes being through Faith in Christ made gracious and fauorable to vs. This is the same with that of Paul Ephes. 3 12. Wee haue entrance with boldnesse through confidence and faith in Christ and also with that Heb. 4 16. Wee may with boldnesse come to the throne of Grace hoping to finde helpe in the time of neede Tim. How doth this fruite follow the former Silas Very fitly for as our sinnes not forgiuen doe shut vs out so sinne being pardoned and God reconciled we may now resort to him being made propitious to vs. This may be declared by the example of Absolon who beeing in his Fathers displeasure might not come in his sight but atonement being made by Ioab hee afterwards came before his Father This then is a maruailous great benefit that we so litle and vnworthy should be allowed to enter once into the glorious presence of so great and worthy a God It is a great priuiledge for a meane subiect obnoxious through some crime to punishment by the mercy of his Prince not onely to bee pardoned but so honoured as he may at all times haue accesse to his Prince and entreate both for himselfe and his friends Here is then an amplification of the first benefit For it is more to bee brought to presence then onely to be reconciled Tim. By whom haue we this priuiledge Silas By Christ Iesus alone For hee alone it is who presenteth our Prayers in his owne name and by the merit of his death cleaoseth our Prayers that God may accept them And heerofhee is called our Intercessor because his death commeth betweene Gods iustice and our sins to make way for our prayers to come before his Mercy-seate Tim. What thinke ye of them who come vnto God by the Saintes Silas First it is vaine and needelesse seeing we haue Christ our atonement spokesman by whom we may come to his Father Secondly it is iniurious to Christ to ioyne any with him in the office of Mediatourship But whereas it is obiected that wee may well vse the Saints by them to come to God as we come vnto Kings by Dukes and Earles my answere is that the comparison is not like First because earthly Kinges cannot bee euerie where to heare and see all whereas Christ is infinite and is euerie where Secondly God alone hath appointed vs to come vnto him by Christ and by him alone Tim. What then thinke yee of them who say Wee must come vnto God thorough Teares sorrowe Repentaunce and good workes Silas They honour those things too much and make Christ of them by whom alone it is that wee haue accesse to his Father we must bring those things to God as fruites of his grace but by the merite of them wee may not looke to be brought into Gods fauour and acceptance Tim. Why doth he mention Faith Silas Because both Christ himselfe and all his benefits come to vs by the meanes of Faith Tim. Rehearse the third fruite of a iustifying Faith Silas ãâã in the grace of God By which is meant the perseuerance of beleeuers in the grace and fauour of God and in that blessed estate into which they are brought by his fauour that this is here meant may appeare both in Scripture speech common speech perseuerance and continuance is noted by standing as Psal. 1. 1. 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of continuance a station or a standing also of a man that is resolued we vse to say he stood to it Tim. What then do ye gather from hence Sil. That a true beleeuer which once hath peace with God beeing reconciled to him by Christ cannot wholly and for euer fall from this grace of reconcilement but abideth to the end in that grace Tim. Why do ye say he cannot wholly fall Sil. Because partly or in part hee may loose grace that is he may loose many tokens and gifts of grace as peace of conscience touching the secrete feeling of it ioy in the spirit cleerenesse of vnderstanding feeling and affection to goodnesse feruency of loue holy boldnesse confession of God with many such like as appeareth in Dauid and Peters case For as a healthfull sound man falling sicke he may loose many benefites and comfortes of life as health strength liuelinesse fauour beauty appetite and such like but yet retaine life it selfe So he that once by faith liueth to God cannot wholy loose this life of faith though hee loose many effects and companions of this life which the godly doe loose when they waxproud grow secure or fal into some grieuous sins Tim. Why doe ye adde that beleeuers cannot fall for euer Sil. Because the falles of the faithfull are but for a time for they rise againby repentance and after recouer themselues as in Dauid and Peter and others Tim. Why do ye say that beleeuers cannot fall from the grace of reconcilement Sil. Because all others which are not true beleeuers may vtterly and for euer loose all grace and beleeuers themselues may loose many graces and fruites of faith but the grace of atonement with God beeing once by true faith laid hold on can neuer totally be lost nor that faith wher by it is imbraced because Gods loue and couenant bee eternall Tim. Nothing is vnchangeable but God therefore grace is changeable and may be lost Sil. Grace is double first a grace making vs gracious and freely accepted with God this is vnchangeable as God himselfe for it is his free loue and fauour Secondly a grace freely giuen that is euery gift which floweth from his free fauour as the grace of sanctification of faith repentance hope loue c. These graces in themselues bee chaÌgeable but being preserued of God by a second grace they be durable and lasting to the grace of faith God addeth another guift of perseuerance by which the former gift is kept also 1 Pet. 1. 5. Tim. But Saul Iudas and Esau did wholy loose grace Sil. The grace of reconcilement and true faith whereby it is receiued they neuer lost because they neuer had it they lost onely that they had euen a generall illumination and common gift of the spirit Tim. But Solomon had the grace of reconcilement for he was Gods child yet he fell from that grace Sil. It is true he
to depart from God This reason may bee strengthened by the consideration of Gods infinit power an ãâã truth which maketh him able and carefull to performe vnto the elect his most mercifull couenant Rom. 4. 2. The fourth ground or reason is the intercession of Iesus Christ who as hee prayed for Peter that his faith should not faile Luke 22. 32. so in Iohn 17. 11 hec prayeth for all the Apostles and all beleeuers that they might continue in grace vnto the end and God the father will deny nothing to his Sonne who is heard in all which hee prayeth for The fift ground is from the nature of spirituall and sauing grace which is not subiect to corruption but is permanent this may appeare by the wordes of our Sauiour Iohn 16. 22. My ioy shall none take from you also Iohn 14. 16. My spirit which I giue to you shall abide with you for euer and Saint Peter in his first Epistle 1 23. calleth the seede whereof we are begotten anew immortall seed and S. Iohn saith it remaines in those which are born anew Lastly S. Paul sayeth that the guifts of God are without repentance Rom. 11 29. Nowe the reason why sauing grace doeth not corrupt and dye is because it is confirmed and preserued of GOD Iude 1 5. Sixtly the constancy of the loue of God who neuer ãâã nor casteth out such as once in loue he imbraceth Iohn 13. 1. Moreouer the faithfull are committed of the Father to Christ to bee kept who beeing stronger then all none can plucke them out of his hands Iohn 10 18. Lastly if any which once be truely Christs members and Gods children could vtterly fall from God both the power and truth and will of God must bee called in question The stablenesse of Gods children may be set foorth by these comparisons First of a tree planted by the waters side whose fruit and leafe neuer fadeth Psal. 1. 2. Secondly of a Cedar tree in Libanon which is a strong and lasting tree Psal. 92 12. Thirdly of a high and firme mountaine which is impregnable not to be preuailed against Psal. 125 1. Lastly of a house built vpon a Rocke which standeth vnmoueable against all weather Math. 7 24. Tim. By what meanes bee the faithfull preserued in this estate of Grace Silas Especially by the Ministerie of the worde and Sacraments also by priuate prayer and Meditations also by conference and practise of the word Tim. Will not this Doctrine breede securitie in Gods children Silas No because the Scripture which teacheth their stedfastnesse doth also teach that their owne care and watchfulnesse is required thereunto as in that saying of Paul Let him that standeth take heede least he fall 1. Cor. 10 12. 1 Iohn 5 18. Tim. What profit is to be made of this Doctrine Silas First an earnest desire to bee in such a permanent condition as in earthly things wee couct the most dureable Secondly a great thankfulnesse to God who hath set vs in so firme an estate of happinesse Thirdly Gods Children may arme themselues with this doctrine against the dread of being vtterly forsaken Fourthly it will stirre vp a diligent heede and looking to our selues to continue in the vse of all good meanes Tim. What is the fourth fruite of a iustifying Faith Sil. Ioy vnder the hope of Gods glory Secondly Hope Thirdly the ioy which ariseth from hope of his glory Tim. Doth God Communicate his glory vnto his Saints Silas He doth so as it is plaine by these wordes and Rom. 8 29. But whereas the Prophet Esay saith he will not giue his glory to another that is his essentiall Diuine glory which is peculiar to himselfe as God as to trust in him to pray to him this he will not giue to another but his blessed glorie of this his Children shall haue part so far as they be capeable of it Tim. In how many things doth this blessed glorie of Heauen consist Silas In three things First in remouall of all maner of miseries from which the Children of God in heauen shall be as free as God the Father for it is written Reu. 14 13. Blessed are they that die in the Lord they rest from their labours Reuel 21 4. All teares shall bee wiped from their eyes also There shall be no sorrow nor cry nor pain Secondly they shall be as free from sinne as God himselfe is for in the heauenly Citty no vncleane thing shall enter Thirdly they shall enioy the presence of all good in all perfection and for euer Tim. What is the glorie peculiar to the bodies and soules of Gods Children in heauen Sil. Their bodies shall bee strong immortall incorruptible beautifull and bright as the Sunne 1 Cor. 15 41. Math. 13 43. and their soules shall bee filled with the loue of God and of his Saints For euerie glorified person shall raigne as a King hauing a crowne of glorie set vpon his head Moreouer this glory shal know neyther end nor measure but is infinite both for continuance and degree But their glory shall not be equall all shall haue glorie that is heauenly glory and most blessed glory and all shall haue fulnesse of glorie but all shall not haue equall glorie there shall bee more or lesse according to the measure and fruits of faith as an hundred vessels cast into the sea all shall be ful but one may containe more then another Tim. What do ye cal the hope of glory Silas A certaine expectation or looking for it to inioy it heereafter as verily as though we had it already For it may appeare by that which is written of it in this chapter that there is great certainty in Christian hope because the Apostle saith That Hope maketh not ashamed which it would doe were it doubtfull and might faile vs. Tim. What ariseth of this Hope Silas Vnspeakable and glorious ioy of heart Tim. What do ye cal this ioy and how doth it differ from worldly ioy Silas This ioy is an holy affection of the heart being made glad and chearefull vpon this vndoubted trueth that the time will come when all euill shall bee taken from vs and all good bestowed vpon vs in all perfection that is when we shall be glorified with God This ioy doth differ from worldly ioy in sundrie and manie things First Christian ioy commeth from the spirit the other from the flesh Secondly Christian ioy ariseth from the sence of heauenly blessings present and hope of full blessednesse to come But worldly ioy springeth from the hauing and presence of earthly and perishing good things of this life Thirdly christian ioy is lasting worldly ioy is fading Lastly Christian ioy stirreth vp to the praises of God in whom they ioy worldlie ioy ãâã vp to the comendations of such worldly things and pleasures as men loue and delight in I et worldlinges striue to turne their carnall ioy which is as the cracking of thornes short and vanishing into spirituall ioy which is alwayes lasting
meaneth here that afflictions be the instruments by which God is pleased to worke patience and it is vsuall in Scripture to attribute that to the instrument which belongeth to God 1 Tim. 4. 16. Rom. 3 30. But we must not hereof thinke that by afflictions God worketh patience there where there was none afore but GOD is pleased to vse afflictions to exercise and to woorke increase of patience where it is to cause them which by the worke of the spirit be alreadie patient to become more patient and to declare their patience which they had before and this is not in the nature of afflictions to worke this but accidentally through Gods goodnes turning them to good Tim. What doe ye call patience Sil. It is a vertue or grace whereby the minde is made strong to endure aduersities and troubles contentedly Contrarie to this vertue of patience is ãâã when we repine and grudge at Gods dealings towards vs as the Israelites Numb 1. 1. Also blockishnesse when wee are without feeling and euen senceles in our troubles as Nabal 1 Sam. 25 37. Now patience is the meane between these two for it so feeleth the smart and bitternesse of affliction as yet it keepeth it selfe quiet vnder the burden as Dauid Psal. 39 9. Iob 1 22. Tim. What learne we from hence that God out of such euill and grieuous thinges as afflictions can worke encrease of such vertue as patieuce is Sil. His wonderfull wisedome and almightines which as it drew light out of darknesse in the creation so also he fetcheth and worketh good out of euill in the administration of the world as Phisitions of Hemlock and other poysonfull hearbes can make good medicines Tim. Shew vs ãâã after what sort God dealeth when hee worketh patience by affliction Sil. When afflictions commeth then God confirmeth and strengthneth the mindes of his children to patience by many good considerations As first that their afflictions come not by chaunce but by the determined counsell and will of their Father Psal. 39 9 Iob 1 12. Secondly by the conformity of Christ with his members in their afflictions Rom. 8 29. Thirdly they are mooued to consider that it is the will of God that they should be patient in afflictions therefore their patience it is an acceptable sacrifice and seruice to God Fourthly they haue before their eye the goodwill of God afflicting them in loue and that they haue reason wel to beare any affliction which in loue of their saluation commeth to them Fiftly they consider all the afflictions of this life to be both light and momentary and that the glory which shall bee giuen to patient Christians it hath waight and euerlastingnesse 2 Cor. 4. 17. Lastly they consider that euery affliction shall not onely haue an issue but a good issue which shall bee for the best to them 1 Cor. 10 13. Finally by afflictions the hope of glory is encreased in the harts of Gods children to whom afflictions are seales of their blisse in these meditations the Spirit is effectuall to stirre vp and strengthen patience in the faithfull Tim. Tell vs now what difference there is beetweene the Christian worldly and heat henish patience Sil. Christian patience as ye heard is grounded vpon Gods gracious prouldence his righteous commaundements and the glorious end which the patient shall haue wordly men are patient because there is no remedy and because it was Gods will to haue it so The patience also of the Heathen men was grounded vppon necessitie of the matter it was their lot and by sorrowe they could neither mend nor paire themselues Also if they dyed they thought either they should feele nothing or else be in better estate Tim. What was taught from the other point that Gods Children know the vse of afflictions Sil. First that Christians ought not to be ignorant of the vse of afflictions Secondly that to know the right vse of afflictions by proose is a great meanes to helpe vp to beare them Thirdly that it is a good signe of our reconciliation with God and that we are his Children when we gain patience by our afflictions to be the more patient the more we are troubled And in great troubles to finde great patience the measure of our patience being made proportionable to our sufferings strength equalled to temptation 1 Cor. 10 13. Verse 4. And patience worketh Experience and Experience hope Tim. VVHat doth this Text containe Silas Two things First a fruite of patience which is experience Secondly a fruite of experience which is hope Tim. What is the meaning of these wordes And Patience worketh Experience Sil. Euen this that Gods Children by their suffering afflictions patiently doe get experience of Gods assistance and gracious presence thorough the worke of Gods Spirit in them Tim. What do ye call experience Silas Experience is the knowledge which anie man getteth of any thing vpon some proofe and triall of it The experience which the Apostle heere meaneth is not ciuill experience in humane things but Christian and godly experience in things of God and saluation Tim. How ãâã is that experience which the godly get by their suffering afflictions Are there sundry kinds and which be they Sil. It is sundry and manyfold It concerneth eyther God Satan others or our selues Concerning God first wee haue experience of his great might in that he can vphold vs 2 Cor. 12 9. Secondly of singular mercie in that he will sustaine and strengthen our mindes Thirdly of his meruailous wisedome in that when hee hath exercised and tried his children he knoweth how to rid them out of it 2 Pet. 2 9. Secondly concerning Satan wee haue experience first of his malice and subtilty in tempting and seeking to hurt and destroy vs. Secondly of his vnablenesse to harme them whom God will preserue Thirdly of his subiection to God that he is at his becke for the time and measure of tempting both how long and how farre to tempt Thirdly concerning other men in our afflictions wee haue experience of the godly for they doe manifest vnto vs in our afflictions their sound Christian loue by their counsel prayers and other duties as Onesiphorus to Paul 2 Tim. 1 16. Also the wicked make knowne their hatred to vs in our afflictions as Alexander the Coppersmith vnto Paul Neuters and indifferent ones do also bewray their vnconstant and vnstable mindes and the rottennesse of their friendship as they that forsooke Paul 2 Tim. 1 15 Fourthly the faithfull concerning themselues in their afflictions they haue experience both of their corruptions and of their graces For their afflictions open vnto them the peruersenesse of their Nature which before was hid from them as in Iob. 5. Also their weaknes how vnable they bee to beare and how apt to faint vnder burthens Psal. 116 11. and moreouer they haue experience by their afflictions of their loue to God and of their faith and trust in God as also of their meckenesse towards men and of their
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward boÌdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
our selues and to think that we haue kept the Law Ninthly our sinfull Nature frames it selfe glad to heare the Law yet continually drawes from the obedience of it Lastly it perswadeth vs that there is more ease pleasure in following our lusts then in obeying Gods Law There be other ãâã inumerable whereby sin vseth to deceiue men yet these be common and most dangerous which I haue named Tim. What profit is to he made of this doctrine Silas It reproues such as are ignorant of the Nature of sin not so much as knowing that it is deceitfull Also such as knowing this yet suspect it not but are secure not prouiding and arming themselues against the slights of sin Secondly it teacheth all men what need they haue of wisedome and warinesse and all good circumspection considering what a deceitful enemy they haue within their owne bosome and how many wisemen haue bin deceiued and how easie a thing it is to be deceiued and what danger it is to be deceiued therefore watch take heede and pray continually DIAL VIII Verse 12. Wherefore the Law is holy and that commandement is holy and iust and good Tim. VVHat is the Sum of these words Silas A conclusion of the things said before coÌ cluding the Law not to be the cause of sinne by a reason fetched from the property of the Law thus The Law is good and holy therefore cannot be the cause of sin For howsoeuer it doth detect shew sin and doth irritate encrease it in naturall men yet the fault is not in the law which is iust but in our selues which abuse it Nowe whatsoeuer is the cause of sinne must needes bee it selfe sinfull and vniust Therefore a Law iust and holy cannot beget sinne which is filthy Tim. What Law and commandement doth he meane heere in this Text Silas He meaneth the morall Law deliuered by Moses vnto the people and by commaundement must bee meant that commandement which forbiddeth Lust and condemnes it as sinne The reason why hee mentioneth both Lawe and Commaundement is to shew that these properties heere named do agree to the whole Law to euerie part of it For if the Law be holy it doeth follow necessarily that euery commandement is so and on the contrary if any one commandement bee holie iust and good the whole law must be so The reason why he singled out that commandement which forbids Lust is because it needed clearing And heereunto our Apostle borroweth these properties of the Law from Psal. 19 7 8 9. where it is written that the Law of God is vndefiled his testimonies pure his iudgements righteous c. Tim. What is meant heere by holy and in what respect is the Law called holy Sil. By holy is meant that which is pure and vndefiled seucred from all pollution of falshood lies sins and errors To which purpose it is likened to filuer tried in the fire seauen times Psa. 12. 6. and to the light of the Sunne Ps. 119. The respects for which it is called holy bee fiue First God the author of the law is most holy Secondly it was published by the ministry of the holy Angels Thirdly Moses the penman and the Prophets the interpreters of it were holy 4. The matter holy to wit all duties to God or man And lastly the end it aimes at is to make a people holy to God Therefore it must needs be holy Tim. In what sence and respect is the Law called Iust and Good Silas It is called Iust first because it is righteous hauing in it no wrong or iniquity Secondly it teacheth iust things Thirdly it proceedeth from a iust God 4. It is able to iustifie such as perfectly keepe it Fiftly it iustly denounceth death to them that break it Also it is called good First because it liketh alloweth and beareth with no euil Secondly it she weth vs euery good way which we are to walk And lastly it hath promises of many good things both temporal and eternal for this life and for a better Tim. How else can ye fit these properties to the Law Silas Thus It is holy because holinesse towards God is taught in the first Table of the Law Iust because Iustice towards our Neighbor is taught in the second Table and because the good and perfect way is taught in both the Tables as also God the chiefe good who and what he is and what he willeth Tim. What is the vse and profit wee are to make vnto our selues from these properties of the Law Sil. Verie many and manyfold First it sharply reproueth them which thinke or speake reproachfullie of the Doctrine of Gods Law Secondly it doth admonish vs with delight reuerence and loue to thinke and speake to reade and heare it beeing so highly praised of Gods owne mouth Thirdly it prooues the Scripture of the Law to bee inspired of God whose Image it beares being like himself in his most glorious properties Fourthly it commendeth to vs the great mercie of God sets forth the great dignity of his people in hauing a Law so holy and iust giuen vnto them Fiftly it encourageth all Christians to be verie studious in the Lawe to learne it and carefully to practise it being a rule so right pure Sixtly it bewrayeth what a filthy and foule thing sinne is that is contrary vnto so holy a Law Seauenthly it informes all men that they ought to beare with and to brooke the seuere Discipline of the Law because it is good and iust Eightly heereby all men must be warned to stand with Gods Law against their dearest lustes to condemne whatsoeuer the Lawe condemneth and to praise whatsoeuer the law praiseth Ninthly here is a paterne for Teachers how to frame their Doctrine to see that it be holy iust and good aswel as for hearers how to frame their conuersation to look to it that it be such as the Law is for till it be such it is neuer holy iust Tenthly that wee must haue in honour and estimation not onely the word of the Law but euerie portion of it it being throughout like it selfe Lastly we see here what to iudge of the Gospell namely that it is a Doctrine ful of goodnesse Iustice and holinesse woorthy of all loue and obedience For if the Law be holy sure the Gospel is no lesse For it is from the same Authour penned by as holy instrumentes and Secretaries containing matter most Diuine and holy euen redemption by Christ and not onely tending vnto but seruing to make vs holy effecting it in vs being the power of God to saluation so to Sanctification which is one part of Saluation as Iustification is the other which wee attaine by the Gospell onely Rom. 1 16 17. DIAL IX Verse 13. Was that then which is good made death vnto me God forbid For sinne that it might appeare sin wrought death in me by that which is good that sinne might be out of measure
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words ãâã Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
Iames 1 3. Secondly for exercise and encrease of their experience patience hope c. Rom. 5 3 4. Thirdly for the mortification and beating downe of their rebellious stubborne nature which had neede to be suppressed and tamed by the meanes of afflictions Fourthly for the weaning and pulling theyr hearts from the immoderate louing of earthlie thinges Fiftly to humble their hearts before God and to stirre them vp vnto a more feruent prayer Iob 33 16 17 18. Sixtly that God may haue a better occasion to manifest his great power and goodnesse in strengthning their infirmities 2 Cor. 12. 9. and in deliuering them out of all their troubles Lastly the more certainly to confirme their minds in a perswasion of hauing eternal life by like nesse and conformity vnto Christ in his sufferings Rom. 8 29. Tim. What vse and profit are wee to make now vnto our selues touching the state of Gods children Silas First it controlleth and conuicteth them of error that thinke and teach that the children of God may fall from the grace of adoption for that grace of God which adopteth them so supporteth and strengtheneth their will that they sticke and holde close to him in most dangerous afflictions vntill they be glorified of him in Heauen Secondly it reproueth such Christians as neuer haue a thought of this condition and yet thinke they may be very good Christians much more such as to auoid afflictions will make ship-wracke of a good conscience soothing up other men in their sinnes and seruing the time that they may liue quietly safely Thirdly it admonisheth al true Christians before hand to prepare their soules for the day of afflictions after the commandement of Christ and according to the example of a wise builder and prouident King as in Luke 14 28 31. Lastly it serues to comfort all such as doe or heereafter shall suffer any affliction in worde or deede for the name of Christ because they are in such an estate as God hath allotted his owne Children whom he purposeth to glorifie in heauen euerlastingly Tim. What is the second instruction we learne from hence Silas It doth giue vs a double consolation against the sharpnesse of the crosse and afflictions the former is from the communion of Christs sufferings Christians suffer not alone but they suffer with Christ and Christ with them which surely is no small comfort to haue Christ a companion and fellow in our sufferings as it were to beare vp an end of the Crosse nay which is more euen to suffer in vs accounting all that cruelty which is done to his members to bee done to him-selfe as Acts 9 4. Saul Saul why persecutest thou me and Mat. 25 40. Tim. But how may a Christian be certified that in his owne sufferings he suffers with Christ Silas By these two things First if we suffer with the same affection that Christ suffered with that is of obedience to the will of our heauenly Father Mat. 26 39. afflictions because how sharp soeuer they be yet they cannot bee long for they cannot continue longer then the space of this present life and the dayes of our life are but few and our time but short euen as a spanne long or as a watch in the night Now all short things though they bee great yet are more tolerable because they are short Tim. What vse is there to be made of this instruction Silas It doth not onely encourage Christians which do continue in afflictions but it doeth reproue such as faint before the ende of this life these persons to auoide a momentany and light crosse do loose an immortall waight of glory Tim. What is signified by this that hee sayeth they are not worthy Silas That is to say they are not equall or of so much moment and waight as to bee compared with heauenly glory it is a speech borrowed from thinges put into the balance to bee waighed therein amongst which those which be heauiest draw to their side the balance with their waight So then the meaning is that afflictions and glory being put togither as it were in a balance afflictions would be found to be too light and to come farre short in worth and price vnto that glory which is to come Tim. In what things are afflictions vnequall to glory Silas In two things both in quantity and quality first they be vnequall in quality because afflictions are but bitter troubles here on earth before the world but our glory is a heauenly blessed estate before God Secondly afflictions bee sharpe euils which wee feele with griefe but the glory not onely swallowes vp the euill and the griefe but filleth vs with all good things most perfectly They be also vnequal in quantity both for number for measure and for continuance for our afflictions are fewe but the ioyes of heauen are innumerable more then the starres in the heauen Also afflictions are but light but there is a waight of glory which is vnmeasurable Lastly afflictions are but short and momentary but the glory is eternall euen for euer and euer and to last so long as God doth last Tim. Why is it sayd of this glory that it shall be reuealed and not that it is reuealed Silas Because the godly now doe see it and enioy it but in part whereas it shall bee manifested and possessed perfectly in the end of the world vnto which the future tense hath respect Tim. What doctrine are we to learne from these words being thus expounded Silas The doctrine is this all the afflictions which the godly doe or can suffer in this world are vnworthy to bee compared to the glory of heauen the reasons here of bee because there is no comparison between a thing finite and a thing infinite Secondly because the afflictions which be suffered are not incomprehensible as is the glory which the Saintes shall enioy which made one of the Fathers to say If I could perfourme all thinges and suffer all the euils which euer any man did yet all this could not make mee worthy of heauenly glory Origen Tim. What vse and profit is to be made of this doctrine to our selues Silas First of all it doth conuict the Papists of errour in that they teach that our sufferings for Christ doe deserue heauenly glory for this is quite against these words of Scripture which say that afflictions are not woorthy of the glory also they cannot deserue by merit the glory because there is no proportion betweene affliction and glory but betweene merit and reward giuen to merite there must be a proportion for the recompence of a merit is an act or worke of iustice saith Thomas Aquinas but iustice is equality therefore no merite where there is vnequality Secondly from hence also is ouerthrowne the Popish errour of meriting by good workes done after grace because to suffer with Christ is a worke of more excellent vertue then to do good things therefore if our sufferings deserue nothing our
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part froÌ our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
woorthynesse of blood carnall generation nor by any workes present or foreseene but by Gods election The elect onely were the true Israelites and children of Abraham and therefore so long as God fulfilled his promise of saluation to the elect he cannot be counted false of his word and promise made to Abraham howsoeuer many thousands which descended carnally of Abraham be lost Tim. What is meant by notwithstanding Silas Thus much that albeit the Iewes mutter against God charging God with breach of promise if they were cursed separated from Christ yet it cannot be that God should be vnfaithfull Tim. What is meant by cannot be Silas That it is simply and absolutely vnpossible to bee that Gods word should fall Tim. What is meant by word Silas Not the word of the lawe but the worde of promise which God spoke to Abraham saying I am thy God and the God of thy seede and againe In thy seede shall all Nations be blessed Gen. 17. 3. Tim. What signifies fall Silas It is set against remaine verse 11 by which is signified firme steadinesse when the effect followes the promise therefore to fall in this place is to bee frustrate voyde and of none effect when the promise is not kept Tim. What is the doctrine out of these words Sil. This howsoeuer many men doe perish to whome the promises bee offered and preached yet God is euermore true and constant in performing his promise This doctrine may be proued first by scripture Mat. 5. 18. Heauen and earth shall passe away c. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason as first from the nature of God who is trueth itselfe and therefore he cannot deceiue Thirdly hee is vnchangeable and therefore what he sayeth he will do Fourthly he is powerfull and therefore able to keepe his promise Rom. 4. 21. Fiftly GOD standeth vpon his honour and it were against his honour to break his promise as it is written I will not giue my glory to another Moreouer this doctrine may bee declared and illustrated by comparison thus If honest men keepe their promise much more God whose fidelity and trueth is infinite and lastly this may be proued by iust and long experience for it was neuer knowne in any age but what promises God mercifully made hee did faithfully keepe no one instant to be giuen to the contrary thorough the whole booke of God Tim. Yet many temporall blessings haue beene promised the righteous which they neuer enioyed Sil. It is true but these promises were made with condition of obedience and exception of the crosse therfore if these promises were not performed it was because their disobedience drew chastisement on them or for that God saw it fitter for them to bee exercised with afflictions prosperity being not good for them Psal. 34. 10. and 119. It is good for me that I was troubled Tim. Yet the Iewes were Abrahams seede notwithstanding the promise of sauing them was not true Israelite and that is sufficient to discharge God as shall be seene afterwards Tim. What profit is to be made of this point of doctrine Silas It she was vnbeleefe to be a great sinne because it spoiles God of his truth and makes him a lyar Secondly it affoordes matter of strong comfort to such as after their calling are tempted to doubt of their saluation for it cannot bee that they which beleeue shoulde euer perish God hauing spoken it that they shall be saued and his promise cannot fall Iohn 3. 17. 18. Thirdly it encourageth the godly firmely to rest on Gods promises for he cannot deceiue them they bee not yea and nay but yea and Amen Tim. What is the second part of Paules answere to the first obiection Silas By distinguishing of Israelites into true false Tim. What is meant heere by Israel Silas By Israel in the first place is meant all the elect and beleeuers amongst the Iewes collectiuely such as be Israelites in deede and truth as well as in name as Nathanael was in Iohn 1 47. and such as Paul speaketh of Rom. 2 29. And by Israel in the second place is meant Iacob indiuidually who was called Israel for his wrestling with God as yee would say a Prince of God one which preuailed with the mighty God Tim. What are we to learne from this partition or diuision of the Israelites Sil. That euer from the beginning there haue beene two sorts of men in the Church of God both good and bad true and false Israelites This Doctrine may be proued first by plaine Scripture distinguishing the visible Church into the children of the flesh and of the Spirite Rom. 9 7. Secondly by examples as Isaac and Ishmael Iacob and Esau Dauid and Saul Thirdly by comparing the Church to a net Math. 13. to a fielde Math. 13. to a Barne Math. 3. Lastly by reason because all that bee within the Church be not elect therefore all cannot bee beleeuers there be many in the Church who be not of the Church 1 Iohn 2 19. Tim. What profit is to be made of this point Silas It confuteth them that hold the godly alone to be members of the visible Church Secondly it reproues such as forsake the visible Church for the wickednesse of them that liue in it and doe in that regard condemne it for no Church Thirdly it warnes all men not to content themselues with this that they liue in the Church for so false Israelites doe so Hypocrites and wicked men do Lastly it exhorts vs neuer to giue rest to our soules till we become true Israelites true members of the visible Church for to such and to none other the promises of grace and life by Christ be efficacious and fruitfull DIAL IIII. Verse 7 8 9. Neither are they all Children because they are the seede of Abraham but in Isaac shall thy seede bee called That is they which are the children of the flesh are not the Children of God but the Children of the promise are counted for the seed For this is the word of promise In this same time will I come and Sarah shall haue a Sonne Tim. VVHat is the purpose of this Text Silas To proue the former distinction of Israelites in verse 6 that not all that come of Israel or Iacob according to carnall birth are true Israelites or the true children of God This is prooued first by an instaunce or example in Abrahams Family where in the true seed are restrained vnto Isaac according to the oracle of GOD affirming that the seede should be called in Isaac Gen. 21 12. The argument is this Ismael was borne of Abraham as well as Isaac yet not both of them but Isaac onely was the true seede and sonne of Abraham therefore all are not Abrahams seede which come of him by naturall generation Tim. But if Ismael were Abrahams sonne then must he be his seede For what difference is there
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 ãâã 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 whoÌ and what they like aboue others And another diuine whereby God chuseth what
in distresse and serue others and on the contrary c. yet from thence it will not follow that the one bee elect and the other reprobate Sil. Though this place did speake of temporall dominion and seruitude yet were it very well cited of Paul because hee meaneth to proue this that the things which befall vs in this life whether good or euill depend vpon the counsell of God meerely without any respect at all to our good or ill merits and this these wordes proue very well because the Apostle tels vs that God sayd ere the children were borne the elder should serue the younger and therfore no workes in them but Gods purpose made the one ruler ouer the other euen against the law of nature wherby the elder is to haue dignity and dominion Tim. But you doe not thinke that this place is to bee vnderstoode of temporall bondage and rule such as concernes this life onely Silas I doe not but beleeue rather that it hath a spirituall meaning and speakes of thinges concerning eternall life and damnation My reasons for this bee first because Iacob in his owne person neuer ruled ouer Esau but rather Esau ruled ouer him as appeareth plainely by the story yet this oracle did concerne the person as it is manifest by the words of his Father when he blessed him Secondly the birth-right had the promise of grace and heauenly inheritance annexed to it Thirdly Malachy shewes Chapter first the rule of Iacob to be ioyned with Gods loue being an effect of it and the seruitude of Esau to come from his hatred as a fruite of it therefore this first testimony must needes bee vnderstoode of heauenly thinges and not of earthly Tim. What instructions are wee to learne from this first testimony thus expounded Silas First it warnes all Christians very diligently to read the Scripture after Pauls example who gathered the deepe mystery of Gods predestination out of this oracle being duely pondered that it was spoken while the children were in their mothers wombe and of such as came of the same parents by the same conception at the same time and withall carefully comparing it with the other place of Malachy found that all must wholly bee committed to the decree and purpose of God and to nothing that either was or should be in the children Tim. What profit of this instruction Silas It reproues all careles and in considerate readers of the Scripture who reade and marke not and without conferring places and prayer Secondly it stirres vp all to search the Scriptures as Christ commandeth Iohn 5. 39. and the Bereans practised Acts 17. 11. Tim. What other instruction from this first Oracle Silas That examples serue well to make cleere and plaine the generall doctrines of Scripture for heere Paul as he proued the Hipothesis by the Thesis so now hee illustrateth the Thesis by the Hipothesis The reason of this instruction is first because by examples not onely the vnderstanding is taught but the senses are also affected and moued Secondly it is no small helpe vnto weake memories to haue the trueth declared by examples which are much better marked and borne away and sticke longer by vs then ought else saue similitudes Tim. What vse is to be made of this poynt Silas It affords a direction vnto Ministers how to proceede in teaching the Gospell by familiar examples added to generall precepts Secondly an admonition vnto hearers to haue ready at hand such examples by which the doctrine of the Gospell is made plaine and familiar Tim. What further instruction doe these wordes minister vnto vs Silas That not only our heauenly and euerlasting condition but euen our worldly estate here is gouerned by the decree of God so as if some be Kings Princes Magistrates c. If others bee in ãâã pouerty c. It is because God woulde so haue it for it is written God doeth what soeuer he will Psal. 115. 2. And also if the fal of a ãâã and the haire of our heade bee ordered by the prouidence of God much more greater matters And lastly it is written that God lifteth vp one and putteth down another 1 Sam. 28. Dan. 3 Tim. Vnto what vse should this knowledge serue vs Silas To teach humility and thankfulnesse to such as are in good case because they haue nothing but what they haue receiued and they doe receiue because God was purposed to giue it them Secondly it warneth such as serue others or be in any meane condition to be content with their estate seeing it was Gods appointment in whose wil all creatures must rest without murmuring and resistance Tim. Is there any more instructions from this first Oracle Silas Yea heere is a pregnant plaine place against the error of free-will because there was no power in Iacob to moue himselfe to accept grace offered or in Esau to refuse it for as much as before their birth grace was purposed to the one and not to the other Tim. What is the last instruction from hence Silas That exceeding great is the efficacy of the election of God For that must be very effectuall and mighty which altereth both the corruption of nature and the law of nature First it altereth the corruption of nature because Iacob by nature was as sinfull as Esau yet the election of grace called and reformed him while Esau stil did sticke in his naturall vncleannesse Secondly it crosseth the law of nature for by natures lawe the younger should haue serued the elder but by election God purposing it so the elder is made subiect to the yonger Tim. Now come to the second Oracle and tell vs from whence the words be taken Sil. Out of the Prophet Malachy Chap. first verse 2 3. Tim. But Malachy speaketh of temporall benefits as the land of Canaan giuen to the Israelites and of earthly afflictions as the Mount Seir being barren to be giuen the Edomites what is this touching election vnto eternall life Silas It is true he doth so but not onely of such The drift of the Prophet is to reproue the vnthankfulnesse of the Iewes towards God whom they neyther feared nor honoured yet he loued them Againe God preferred Iacob before his brother Esau for he gaue to the posterity of Iacob a good land and being for their sinnes driuen out hee promiseth to bring them backe but the barren and waste country of the Edomites he would destroy so as no man should build and restore it These be earthly thinges by which no man can know loue or hatred Suppose the Prophet spoke but of earthly thinges as a fruite-ful and barren land yet these falling to the posterity of Iacob and Esau not by their merites but according to Gods will it is sufficient for his scope For the generall drift of the Apostle is to shew that whereas Iacob was prefered vnto Esau were it but in earthly things the cause heereof was not in their workes but in Gods
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 theÌ 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 theÌ 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 ãâã 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 ãâã 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 ãâã to the elect and reprobate as it is ãâã 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 ãâã 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 ãâã 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. ãâã 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 ãâã be a manifestation of predestination to glory Secondly if the Gospell bee the ãâã of Gods gracious purpose for the sauing of the elect by Christ 2. Ti 1 ãâã 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 ãâã 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 ãâã 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 ãâã whereas our calling is
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 ãâã 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 ãâã 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
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that eueÌ in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
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 ãâã 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
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat ãâã it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
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 obedieÌt 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 ãâã 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
Prophets rayling at them and speaking against their doctrine with their tongues whereof we haue an example in Acts 13 45. and 19 9. Tim. What followes heereupon Silas That the Iewes for trampling Gods mercies vnder foote and spurning at his word did deserue to bee reiected and without wrong were refused of God and secondly that they had no cause at all to be angry that the Gentiles were adopted taken in to be Gods people in their roome seeing they wel deserued to be quite cut off Tim. What Instructions ariseth from hence Silas First that vnbeleefe of heart when the word of God cannot perswade vs is like the sinne of Rebellion For such do in their hearts rise vp and resist God as Rebels their Prince Secondly that infidelity doth bring forth and breede contradiction therefore men are bold with their mouths to speake against the doctrine of the Scriptures because they do not vnderstand nor beleeue it as faith engendreth reuerence of the word and causeth vs to glorifie it so incredulity procureth prophane men to speake ill of the word of God and to raile at the true Ministers thereof which howe greeuous and heyuous a sinne it is may appeare by the punnishment God tooke on the Iewes whom he cast off for it Thirdly we learne that both Ministers and other godly Christians are to take it patiently when men resist the trueth which they vtter seeing the vngodly Iewes did gainesay euen God himselfe speaking to theÌ by his Prophets And are men better or greater then God Shall God be gainsaid and dost thou so take on and vexe because thy worde or counsell is crossed and controlled Learne humility and be content to be contradicted CHAP. XI DIAL I. Verse 1 2. I demaund then hath God cast away his people God forbid For I am an Israelite of the seede of Abraham of the Tribe of Beniamin God hath not cast away his people whom he knew before Timotheus WHat is the drift of this whole Chapter Silas To proue that the Iewes howsoeuer a rebellious people yet are not reiected from being Gods people either vniiersally nor for euer but that stil some of them were conuerted to Christ and many more should be towards the end of the world by which discourse he purposeth to comfort the Iewes against despaire and to confirme the stablenesse of Gods promises which failed not towards any Iew which was elected of God And secondly to exhort the Gentiles which were admitted into the voide roome of the refused Iewes to bee modest and lowly minded to take heede of the contempt of the Iewes who were faln and of security considering Gods mercies towards them in their free adoption and Gods seuerity vnto the obstinate Iewes whom yet he had not so abandoned but that he could and would gather them againe into the folde of his Church So as the drifte of this Chapter is two fold one to keepe the Iewes from despaire the other to preserue the Gentiles from presumption and pride Tim. What are the parts of this Chapter Silas They be foure First Doctrinall wherein hee doth three things First hee teacheth to the comsort of the Iewes that a remainder of them were Gods elect to verse 7. and thence vnro the 11. verse Paul confirmeth by a double testimony one out of Esay and another out of Dauid that the most part of the Iewes were reiected Lastly he openeth the finall cause or end of Gods counsell in casting off the vnbeleeuing Iewes to wit that thereby an occasion of calling the Gentiles might bee giuen vnto ver 17. The second part is exhortatorie vnto the Gentiles to verse 25. The third part is Propheticall fore-telling the vocation of the Iewes vnto verse 33. And fourthly a conclusion consisting of an exclamation and of a prayer vnto the end of the chapter Tim. What be the parts of this Text Silas Two First an Obiection Secondly an answer thereunto Tim. What is the Obiection Silas This O Paul if the Iews be cast off as thou seemest to affirme out of Esay that for their vnthankfulnes contempt of God they are of him worthlly shut out then are Gods people cast off For the Iewes were Gods people and if they bee cast off then what becomes of Gods promises made to that people and what hope doth there remaine of their saluation Thus might weak ones reason against that which hee wrote in the end of the Chapter but cauillers will bee ready to alledge the Adoption of Abraham and his seed whom God tooke of especiall fauour to be his owne people so as hee should be vnconstant if he brake his owne couenant All this is contained in the first words I say then hath God cast away his people that is I see what you will say vpon my former speeches that Gods people are drawne away from grace and saluation Tim. How is this Obiection answered Silas Two wayes First by deniall God forbid that is I am farre from thinking any such thing that al the Iewes are generally cast out from grace Secondly he proueth this his deniall by sufficient and strong arguments As first from his owne example Secondly from the efficient cause Thirdly from the example of Elias his time applied to the present time wherein Paul wrote Tim. How doth he reason from his owne example Silas Thus I Paul am a Iew not a Proselite conuerted to the Faith but a Iew by Nation not of a base but of a Noble Tribe euen of Beniamin who was borne not of the hand-maides of Iacob but of Rachell his wife but though I be a Iew I am not cast out of Gods fauour and couenant therefore all the Iewes are not reiected from Christ for then shold I be reiected too seeing I am an Israelite Tim. What Doctrine is to bee gathered from this firste reason Sil. That an elect person which is conuerted may be sure of his owne election vnto life Paul was an elect man no cast-out but a chosen vessel and Paul did know himselfe to be so as this place sheweth with Rom. 8 35. Therfore the elect may be sure that they are of the elect and consequently that they shall be saued for all the elect are to be saued and all which are to bee saued bee elect these be Term ni conuertibiles Tim. But Paul knew this by some singular and speciall reuelation Silas He knew it rather by the certainty and assurance of Faith which wheresoeuer it is it is knowne to bee there as Augustine saith they who know themselues to be ãâã doe withall assure their heartes of their owne election and saluation because the promise of saluation is made to them which are endowed with Faith and all such are ordained to life Iohn 13 16 18 36. Acts 13 48. Tim. What Vse of this Doctrine Silas First to confute the Papists who teach that men ought still to doubt and to haue onely a probable assurance of their owne
saluation and cannot bee sure of it by an ordinary and infallible certainty Secondly to exhort all Christians to endeuour the making sure of their owne election to themselues according to the counsell 2 ãâã 1. 10. and it is made sure by the fruites of sanctification 2 ãâã 1 5 6 7. Tim. What is the second argument to proue the Iewes to be not reiected from saluation by Christ Silas It is taken from the efficient cause to wit Gods eternall and vnchangeable loue the reason standeth thus whome God from euerlasting loues as his owne and electeth them these he neuer casteth off this proposition is in the beginning of the second verse but there are some of the Iewes whome God did loue and chuse from euerlasting this proposition is not expressed but infolded in these words his people therefore all the Iewes are not reiected this must be vnderstood as a consequent necessarily arising of the promises Tim. What is meant by casting away in the 2. verse Silas To repell or driue from God and Christ Iesus and from eternall life in heauen God hath done this to euery Iew. Tim. What signifies foreknowledge Silas Predestinating so Ambrose expoundes it or whome hee loued and embraced beeing elected from the beginning so Beza expounds it and maister Caluine puts foreknowledge for Gods good pleasure There is in God a twofolde prescience or fore-knowledge the one is a bare speculatiue foresight whereby hee vnderstandeth all things which be and are done in the worlde This belongeth not somuch to his will as to his knowledge and is no cause of things for things are therefore done not because they are foreseene but for that they be decreed Secondly foreknowledge is a knowledge in God with loue and approbation 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things and it is all one with election or predestination which is a knowing of some persons from euerlasting and ãâã them in his loue as his owne whom he will saue by Christ. Tim. What doctrine ariseth from these words Silas These two First wee are to learne that the first and highest cause of mans election and saluation is the eternall loue will or good pleasure of God as may appeare out of Mat. 11 26. Rom. 11 8. Ephe. 1 5. Rom 27 28. Rom. 9 15 18. For what can God haue out of himselfe to goe and be before himselfe and who hath giuen God first Rom 11 35. Tim. What vse of this poynt Silas First it confutes the error of such as will haue the bare prescience of God to be the cause of election and saluation this was Chrysostomes error who held that as God foresaw men would beleeue liue wel so he choose them also Ambrose was of this minde so expounding Romanes 9 15. and Augustine attributed election to foreseene faith which errour he retracted after Pelagius and his followers did erre in this matter grosly Tim. How is this errour confuted Silas First because the bare foresight of God is not the cause of the existence of any thing for hee knewe before those things which shall not bee as those which shall bee Secondly Iacob was loued and chosen of God ere euer he had done any good thing from Gods purpose nor from his bare prescience Rom. 9 11. Thirdly seeing all men were to be alike corrupt through sinne there was no good thing hee could foresee in any therefore all men shoulde haue beene reprobate if his bare foresight had beene the ground and cause Lastly the Scripture expresly denyeth that mans worthinesse is any cause of mans election Deut. 7 7. See the place Tim. What other thing learne we frem the former doctrine Silas That wee doe owe all thanks and prayse to Gods free loue for electing calling and sauing vs. Thirdly here is matter of comfort by assuring vs that now we are God will not refuse nor destroy vs since hee loued so long before we were And lastly heere is an exhortation to loue all the Children of God since they are euerlastingly beloued of God this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue and to repent of our vnkindnesses towards them Tim. What other doctrine ariseth from the ãâã of this second verse Silas That such as God foresaw and elected before all worlds cannot possibly perish The wordes of our Text do fully auouch this truth God casts not of his people whom he knew before againe it is written Mat. 24. 24. that it is not possible the elect should perish and Rom. 8 30. The predestinate shall be glorified and lastly Christ hath prayed for al the elect that they may haue his glory in heauen Iohn 17 24. Reason also confirmeth this truth for the loue of God is immutable therefore they cannot perish whom he loues for then should God alter and be changeable if the elect could fal from Gods loue and be Reprobates but because God changes not he that is once loued of God is euer loued and therfore cannot bee condemned in hell Hence is the election and fore-knowledge of God compared vnto a seale and foundation which bsares things of great stablenes 1. Ti. 1 17. Mountaines of Brasse are not so strong as Gods louing purpose and decree is I am not as men that I should repent nor as sonnes of men that I should ãâã againe I am ãâã I change not Tim. What profite of this doctrine Silas It confuteth the error of such as say the elect may lose Gods loue by their owne fault this is to make God vnable variable and the Scriptures false Secondly it teacheth the estate of the elect to bee most stable and permanent not in respect of their owne strength but of Gods loue and counsell Thirdly it comforteth the poore afflicted consciences of Gods children against the feare of damnation such as once haue perceiued their owne ãâã may be assured of it for ãâã Fourthly it is a preseruatiue against despaire and a motiue to continuall thankefulnes that God hath set them in such an vn moueable condition If we blesse God for his temporall perishing benefits what praise doe wee owe for the lasting fruites of his eternall loue and mercy DIAL II. Verses 2 3. Know ye not what the Scripture saith of Elias how he makes request vnto God against Israel saying Lord they haue killed thy Prophets and digged downe ãâã Altars and I am left alone and they seeke my life Tim. VVHat doth this text containe Silas A third reason of his deniall taken from the like example of Elias dayes or from the like estate of the olde Church in the time of the Prophet Elias The summe hereof is thus much That as it was in the time of Elias so it is in the times of Paul the Apostle then very many Iewes were preserued in Israel froÌ Idolatty though Elias knew not of them so now though Paul were ignorant of it
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 wheÌ 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. CouÌsellor 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 ãâã 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
their teachers which made the Spirit of God in the Scriptures to charge both Ministers to behaue themselues mildly as Pastors Fathers and Nurses amongest the people and their people to haue their teachers in singular loue for their workes sake Tim. What Vse of this Doctrine Sil. It serues to warne Christians to beware least by Satans suggestions their owne corruption or counsell of the wicked any sinister bad conceit bee either dropped into or entertained in the mindes concerning their teachers for by this meanes their doctrine will become of none effect and their saluation will bee greatly hindered These things God Christ Gospell Teachers Saluation are so linked together as to despise one is to despise all Honor one and honor all Tim. What doth this word magnifie import Silas Sometimes it signifies to make known the greatnesse and glorie of another Luke 1 46. but heere it is to honour or to make glorious his office that is his Ministry of Apostleship The Doctrine is that it behooueth a Minister to honor his function Tim. Wherein doth stand the honour and glorie of the ministerie Silas In sundry thinges ãâã in faithfulnesse when Ministers both liue and teach well 1 Cor. 4 2. it is the credit of Stewards to be faithfull and trusty Secondly in patient suffering tribulations for the Gospel 2 Cor. 6 4 5 c. Thirdly by diligence in preaching the Ministry is much adorned 1 Cor. 9. Lastly by the good successe of preaching when thereby many are conuerted vnto Christ. This last is meant heere as appears by the words of the next verse that Paules meaning is that this would be the honour of his Ministery that he might so preach to the Gentiles as he might win some of the Iewes also as the glorie and strength of a King consists in the number of worthy subiects so the number of good schollers is the honor of their teachers that made the holy Ghost to say in the Acts that the word of God grew and was glorified when many were turned to the Faith by the preaching of it for to conuert sinners to righteousnesse is a greater matter then to worke wonders nay then to make a world therefore both the worde and the preachers of it are not a little honoured when by sounde preaching many are brought to repentance and amendment of life Tim. What profit may wee take to our selues by this Doctrine Silas It confutes such men as place the honour of the Ministery in pompe worldly wealth riches and glory stately ornaments and precious garments in which things the false Prophets most excell See Reuel 18. Also they bee but accidentall and sophisticall Ornaments they doe not appertaine to the nature and substaunce of the Ministery which consists in preaching and doctrine and conuerting soules thereby to Christ. Such as do not this whatsoeuer they haue or do they bring no dignity to the Ministery which is magnified not by titles and shewes but by doing the worke belonging to it Secondly it warneth Ministers to keepe their office from contempt by flying licentiousnesse idlenesse couetousnesse c. by preaching painfully and liuing honestly Thirdly it rebukes such hearers as will not be reformed by preaching for they are a blot and blemish to the word and the Ministery thereof as much as in them is as if it were of no might to saue Fourthly it exhortes all men euen as they tender the credit honour of Gods blessed Ministery to submit vnto the Doctrine taught them by this meanes they shall magnifie the Gospell and cause it to be highly esteemed of Tim. What are we to learne from hence that Paul beeing sent to the Gentiles yet labored to saue the Iewes too Silas That Pastors and Parents hauing first and chiefly looked to their owne charge may lawfully endeauour the saluation of many others by publike and priuate teaching prouided it be no preiudice to theÌ ouer whom we are specially set Tim. But will not this example serue to iustifie such as commonly leaue their owne charge to teach others abroad Sil. No it will not for these Iewes whom Paul taught were mixed with the Gentiles so as in teaching them he neglected not his owne charge and his commission was to teach all Nations Tim. But seeing it is God onely that can saue how doth Paul write that he will saue some Silas God saueth otherwise then Ministers doe he as efficient chiefe working cause of saluation beeing both author and blesser of the ministry Ministers saue as his voluntary instruments whom he vseth not of neede but because he will to whom that is communicated which is proper to the chiefe agent to teach all men to reuerence the ministry and to see the great necessity of it 1. Tim. 4 16. Iames 5 20. Rom. 1 19. Tim. What else learne we heere Silas That in seeking to saue our greatest care must be for friends and kinsmen Luke 22. 32. Acts 10 24. For charity is limited and ruled iit beginneth at our selues those next to vs and so stretcheth it selfe to others both in temporall matters and in spirituall 1. Timotheus 5 4 8. DIAL XII Verse 15. For if the casting away of them be the reconciling of the world what shall their receiuing be but life from the dead Tim. VVHat doth this 15. verse containe Silas The 2. argumeÌt wherby the beleeuing GeÌtiles are dehorted from insulting or proud disdaining of the vnbeleeuing Iewes it is taken from the hope of the restoring of the Iewes to the Church of God who therfore ought not to be contemned The first argument was from the end of Gods counsell in the reiection of the Iewes whereof we heard out of verses 11 12. Tim. Of what parts doth this text consist Silas Of two parts The first is a proposition The second is a proofe the proposition or matter propounded is this The Iewes which bee now as deade men by their vnbeleefe shall bee reuiued and quickened againe by grace This proposition is illustrated and set foorth by the similitude of the last and generall resurrection when the dead which lye buried in their graues shall arise againe euen as possible it is for God to raise the Iewes out of the graue of their sinnes This proposition is confirmed by an argument a minori from that which is lesse likely to that which is more likely as thus If the calamity of the Iewes brought foorth so great a good to the world of the Gentiles as reconciliation with God then what shall their felicity be but a reuiuing of the whole world when both Iewes and Gentiles shall receiue the Gospell then not Iew alone shall be restored to life but the whole world shal be totally receiued to God-wards Tim. Now expound the words of the first part of this sentence Silas Casting away signifieth the same with fall and diminishing as before verse 14. World by a Synecdoche signifies the Gentiles which be the greatest part of the
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
of the Iewes shall cease that they may beleeue and be al taken vnto Christ as both Ambrose and the greeke Scolia doe declare vpon this place and as the Apostle saith plaine in the next wordes that all Israel may be saued which is a third part of this mystery Tim. What is heere meant by Israel Silas Not spirituall Israel the whole people of God consisting of Iewes and Gentiles as the word is vsed Ps. 124. 1. and Gal. 6 16. for then were it no mystery for it is well knowne that the Church shall euer consist of both these peoples neyther were it any consolation to the Iewes which Paul heere intendeth to giue theÌ from the hope of their future and full conuersion but according to the letter it signifieth the nation of the Iewes as in the former verse Tim. What is meant by all Israell Silas Not euery particular amongst them but a great determinate number namely the better and greater part of them as 1. Tim. 3 2. Iohn 6 45. It is vsuall in Scripture by this particle all to signifie sometime the better and sometime the greater sorte Tim. What is the doctrine from hence Silas That towards the end of the worlde the nation of the Iewes shal be conuerted vnto Christ that they may beleeue in Christ bee iustified by faith and bee saued This appeareth first by the testimony which Paul cites in the two next verses which plainely fore-tell it Secondly by Reuel 7 4 5. c. Which prophesie is litterally to be vnderstood of the Iewish conuersion after Chrysostomes minde because they are distinguished from the other nations mentioned verse 9. And this prophesie is of things not already done but to bee fulfilled afterward as ye finde it written Chap. 4. verse 1. Thirdly heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes Gentiles ioyned in a most sincere profession of doctrine and excelling in such piety and vertue as if the world were to be created anew and not of the celestiall blessednes of the Saints in the world to come as may appeare by these reasons drawne from the circumstances of the text First he speakes of Ierusalem not glorified in heauen but comming downe from God and by his graee mightily purified in earth Secondly she is likened not to a wife whose marriage is already accomplished as it must be in heauen but to a Bride preparing and addressing her selfe to meete her husband as it vseth to be in earth Thirdly tabernacles belong not to blessed Saints which haue ended their warfare but to Pilgrims which as strangers are to abide a certaine time the combate with such lusts as fight against the soule These reasons are taken from verse 2. and 3 now the verses 6 7. and 24. affoorde vs more demonstrations for in verse 6. there is a promise to the members of this new Ierusalem which are athirst Now the Iewes indeed beeing conuerted shall haue a very feruent desire after the sweetnesse of Christ in whom they shall beleeue but in heauen where all fulnesse and rest shall be enioyed How can there bee any thirsting or yet any fighting where al shall be crowned with victory and triumph And how shall Kinges bring their riches vnto heauen as verse 24. These with sundry other the like arguments out of the text doe sufficiently conuince in my opinion that this Chapter is not to bee construed of the glorious condition of the godly in heauen but of a Church which for doctrine and manners shall bee illustrious in earth not infected with such errors and corruptions in life as was vnder Antichrists raigne nor somolested with persecutions torments which caused sorrow and cryings and teares and death as in verse 4. of which there shall be a cessation in the dayes of this renued Church beeing blessed with great purity and happy peace The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke especially by earnest prayer to God for it and speedy repentance for those their sinnes which hitherto haue beene barres and obstacles to hinder it For as the execrable and most palpable idolatry of the superstitious Romanists crouching and bowing most basely before the workes of their own hands adoring dead stockes Images bread in the Sacrament haue caused the Iewes to abhorre our religion and faith the rather for that the Papists beeing neerest to them and the greater number they measuring the whole by that large part think vs all to be as great idoll seruers as they be So the most leud and loose manners of Protestants abounding in schismes factions herisies in religion being miserably rent one from another in matter of faith and in matter of fact beeing full of murthers thefts rapines rapes adulteries periuries vsuries oppressions inhumanity tyrrannies towardes them and among themselues prooue great stumbling blocks to keep theÌ backe For which scandals very many haue an heauy acount to make DIAL XXI Verses 26 27. As it is written there shall come a deliuerer out of Sion and shall turne away vngodlinesse from Iacob for this is my couenant with them when I shall take away their sinnes Tim. VVHat doth Paul performe in these words Silas After his owne testimony or prophesie touching the vocation of the fulnesse of the Iewes towards the end of the world hee now proueth it by a double testimony of the Prophet Esay whence ariseth a second argumeÌt to confirme that secret of the Iewes conuersion euen by Prophetical authority which is a most sure worde that cannot faile nor deceiue The Prophets haue fore-told the Iewes conuerfion before the restoring of all things therefore certainly it must be so Tim. Here are two knots to be loosed first shew vs how Paul calleth that a secret verse 25 which beere in these verses hee sayeth was written before by the Prophet if it were written and reuealed then it is no secret Silas Doctrines of the worde are secrets to some when they are not to others which know them also they bee secrets in part when in the whole they be not secrets So it fareth with this particular doctrine touching the future and full restauration of the vnbeleeuing Iewes though it was written in the Scripture of the Prophets yet it remayned as to others so to Paul himselfe a secrete and hidden thing till it was taught him yea and after he had learned it yet stil to others which knew it not it did abide a mystery yea to himselfe in some sort as in what manner at what particular time and by what meanes this vocation should be fulfilled Thus what is not absolutely a secret may yet be called a mystery in some respects Tim. But was it not sufficient for the credit of this mystery that Paul had affirmed it from the inspiration of the Holy Ghost what needeth hee to bring Scripture to confirme it his owne assertion being
an Apostle was aboundantly enough Silas It is true Paul his owne assertion might haue sufficiently authorised this doctrine but for two or three especiall reasons hee doeth nowe as aften heretofore appeale vnto Scriptures repeating his wonted words as it is written His reasons bee these First to manifest and make good that which in his defence before King Agrippa hee had spoken that hee did witnesse no other thinges then those which the Prophets did say should come Acts 26 22. Secondly to preuent and put by the offence of the Iewes that they might not be scandalized and grieued with the doctrine of the Gospell wherein they should apparantly behold a great and full agreement between it and the Gospell Thirdly to commend the vse of the Scriptures that it alone is a perfect rule of faith and manners all-sufficient alone to demonstrate and proue all doctrines touching saluation so as we neede not for this purpose authority humane or traditions of the Church and vnwritten word Tim. What are we then to learne from this constant customs of Paul still prouoking to the authority of the old Testament for proofe of poynts and articles of religion Silas First the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings Nothing in the new Testament is taught to be beleeued vnto saluation which is not fore-told and foreshewed in the olde nothing promised in the old which hath not the acomplishment in the new so as the bookes of Euangelists and Apostles bee as it were commentaries of the Prophets as the Prophets be interpreters of Moses The new Testament is the illustration of the old as the old is the shadowing of the new both bee but one word and one Scripture as there is but one faith one Church whatsoeuer fanaticall and fantasticall men as Marcionites Manichees and others do dreame Secondly we learne that neither preachers publikely for doctrine matter of faith do teach ought which they cannot auouch and make good by authority of Scripture nor the people embrace as truth of God vnto their saluation ought which cannot bee shewed them to be contained in the written worde eyther for words expresly or for matter and meaning If any thing in the matter of Faith and saluation be saide or alledged without authority of Scripture it may be reiected with the same facility as it was alledged saith an ancient Father Whatsoeuer is necessary is manifest sayth Augustine Againe If I reade it not in the Canonicall Scripture I will not beleeue it Tim. From what Chapters of Esay are these two authorities drawne and fetched and how are they fitted vnto Paule his purpose Silas Heere be two Oracles of Esay the Prophet contracted into one as was done before in verse 8. The former Text or sentence taken out of the Prophet Esay ch 59. v. 20 there is a little alteration in the words for in Esay it is The deliuerer shall come to Syon in Paul following the translation of the Septuagint it is Shall come out of Syon This difference may thus be reconciled eyther ãâã is by the Notaries and Coppiers fault crept into the Text for heneca as the Septuagint rendred it For Syons sake or if we read out of Sion then it hath relation vnto the progresse of the Gospell as if Paul doing the office of an Interpreter should say that out of Sion that is the Church of God signified by Sion where the Tribes assembled to worship should come the Gospell which should conuert the Iewes to Christ whereas Esay respecting the very time and instant of the first comming of the Messias said Vnto Sion There is another alteration in the wordes though no change in the sence for whereas Esay saith vnto them which turne from iniquity which implyeth repentance Paul rising higher nameth the very cause of their repentance namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance exGod turne sinne from them by free remission Or else with Maister Iunius wee may say that for his comming whereof Esay makes mention Paul setteth downe a beneficiall consequent of his comming which is remission of sinnes The second authority is fetched the one part of it This shall be my couenaut out of Esay 59 21. and the other part out of Esay Chap. 27. verse 9. This is al the fruite the taking away of sinne Some thinke it an allusion to the words of the couenant Ier. 31 34. The Apostle applieth this place to his purpose after this sort Seeing God meaneth by free couenant to bee reconciled to the Iewes forgiuing them their sinnes and hath foretolde it by his Prophet therefore there is no doubt of it but it should be in which regard the Gentiles haue no cause proudly to despise and insult ouer the Iewes but in feare and humility to preserue themselues in the estate of grace If we will heare the application of these Scriptures more at large thus it is What God hath promised by couenant the same must bee fulfilled because God is faithfull and cannot lye or deny himselfe 1 Tim. 1 2. Shall he promise and not doe But by promise hee couenanted to giue a deliuerance not temporall from Babylonish captiuity but spirituall vnto remission of sinnes and eternall life which couenant he hath made not with Gentiles onely but with Iewes not with one or with a fewe but with the whole people signified by Iacob opposed against In part verse 25. This Couenant of sending Christ who is the deliuerer here spoken of to conuert the whole Nation of the Iewes and to saue them by forgiuenesse of sinne is not yet accomplished Therefore in time to come euen before the Conclusion of the world it must be fulfilled for one title or iot of Gods word may not fall to the ground This is like the prophesies of Math. 1 21. Mich. 4 7. Luke 1 33. which are not yet done therefore must be For the Iewes being the chiefe part of the people are but in smal number yet called to the kingdome of Christ. Tim. What is now the generall Doctrine of these two Verses What is taught out of them Sil. That there shall be a generall calling of the Iewes to the faith of the Gospell before the second comming of Christ as the Prophets haue fore-tolde it It is not meant that euery one shall be saued so as there shal not be any one beleeuer in the whole nation but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ so all Israel must be saued and whole Iacob shall haue sinne forgiuen them because this shall be done to the cheefest part whereof the whole vseth to take denomination For further proofe heereof see the 21. Chapter of the Reuelation which is a prophesie of this last and great vocation of the Iewes as hath beene proued before Vnto which wee may ioyne Ezekiels
It is by Ezra to the Iew and by the Prophet Esay to Ezekiah imputed as a fault that they forgat his mercies and rendred not to God according to his great goodnesse Tim. What is the second reason Silas It is taken from the effect of this sacrifice because GOD accepteth such a sacrifice so well qualified for they are after his owne heart For God being a spirit and holy cannot but delight in holy and spirituall ãâã being offered vp in the name of Christ 2 Pet 2 5. and proceeding from faith the Spirit of God Heb. 11. 5 6. Gal. 5 22 23. A great encouragement to euery Christian to labour harde in the deniall of himselfe and mortification of his lusts to know this to bee accepted with God Must wiues study to please their husbands 1. Cor. 7. 34. and seruants their Maisters Ephe. 6 5. euen their vncourteous maisters 1. Pet. 2 18. How much more then ought you to please God your Lorde husband father and redeemer who hath forgiuen you all your sinnes and called you to an inheritance immortal in the heauens 1. Pet. 1 4. These two reasons can be of no force with an vnregenerate or euil man or woman which neuer were partakers of his sauing mercies no not of one crum of them nor yet euer had their hearts framed by the Holy-Ghost to any sound care of pleasing God but the godly which haue receiued but one drop of Gods mercie in Christ and are led by his Spirit these will be mighty perswasions to make them more vpright zealous in Gods seruice DIAL II. Verse 2. And be not conformed vnto this world but be ye transformed by the renewing of your mindes that yee may prooue what is that good that acceptable and perfect will of GOD. Tim. WHat is the matter and method of this Text Silas It containeth the second generall precept concerning all Christians of euery degree and sort For the forme of it is set downe negatiuely then amplified by the contrary affirmation We are forbid to follow the fashions of this worlde and ãâã enioyned if we will please and serue God to make the will of God reuealed in his word the rule of our life and manners which will is set forth by three especiall qualities First good Secondly acceptable Thirdlie persect This verse then hath it in the explication of the former expressing plainely what was there figuratiuely set downe teaching vs the manner how Christians may offer themselues to God namely if they auoid the corrupt lusts of the world and endeauour thorough the regeneration of the Spirit which beginneth at the change of the minde the principall part of mans soule to allow and do the thinges which God willeth and approouerh being good acceptable and perfect Tim. What is meant by the world and by being conformable vnto it Silas Men vnregenerate and meerely naturall and all which is contrary to Gods will which is heere called the world as often elsewhere Iohn 14 17. 1 Iohn 2 14 15 16. and chapter 5 19 c. because such persons do still sticke in the vncleane and filthy mire of worldlie lustes which they obey with greedinesse Also for that they wholly minde earthly things louing them and caring for the thinges of this life neglecting heauenly things The conforming to these men is to like and allike them and to bee like them in their conditions to follow their fashions forme and guise of liuing shaping our courses semblable vnto theyrs putting on their forme and shape in our behauiour What the fashions of the world be see 1 Cor. 6 9 10. Galath 5 19 20 21. 1. Pet. 4 3. 1 Iohn 2 14. Ephes. 4 18 19 20. Tim. What is our doctrine from these words of the Text thus explained Silas Gods children must not in any wise make the manners of worldly and wicked men the rule and patterne of their life action The proof hereof see Psal. 1 1. Walke not in the way of the wicked c. and Prouer. 1 10. and Chap. 4. 14. we are forbid to goe after sinners wherunto agreeth that of Mat. 7 13. forbidding to enter into the broad way and that of 1. Pet. 4 4. that wee should not run with the wicked vnto the same excesse of ryot nor to be companions with the workes of darkenes Ephes 5 7 11. All which do teach vs that in framing our conuersation we may not imitate the fashions deeds of euill men The Reasons heere of be these First Gods people are a kingly Priesthood Pet. 2 9. therefore the fashions of worldly men do not become them For since the elect are made Priests vnto God it behooueth them to haue the whole life and all the parts of it wel ordered saith Chrysostom The Priests vnder the Law might not touch any vncleane carkas of men or Beasts neither may Christian Priestes meddle with polluted rotten lustes such as carnall men wallow or welter in Secondly the lusts of the world are not of God but of the diuel Iohn 2 16. But Gods children in their baptisme haue by solemne promise renounced the Diuel and all his lusts and therefore may not follow them without running into the guilt of perfidiousnesse and promise breaking Thirdly the faithfull haue put on Christ Iesus Gal. 3 27. and haue him dwelling in their hearts by faith Ephes. 3 17. Therefore they may not put on the sinfull affections and foolish fashions of this world for what communion between Christ and the world from which he hath redeemed vs Also his Gospell and grace teacheth vs to deny worldly lusts Titus 2 11. Fourthly God and the corrupt custome of sinners cannot both bee loued for if we loue the world and the things thereof the loue of God is not in vs 1. Iohn 2 15. Iames 4 3. The amity of this world is enmity with God but Gods children are bound to loue God aboue all yea alone all thinges bee for him and in him therefore they ought to abhorre the world Fiftly it is dangerous euen in this life for the godly to do after the customes or to delight in the company of sinfull men Peter among worldly men learned to deny and sorsweare his Sauiour Iehosaphat was forbid familiarity with Achab Wilt thou loue him whome God hateth 2. Chron. 19 1. and Iosias by conuersing with and conformining himselfe vnto an heathen king loste his life 2. Kings 23 29. The Israelites by framing themselues to the Egyptians in idolatry Exo. 32 1 2 3. and to the Moabites in adultery Num. 25 1 2. pulled due iust vengeance from God vpon their owne heads Dauid amongst the Philistims learned to dissemble and was in hazard see the title of Psalme 34. Sixtly the ende of the children of this world such as fashion themselues like to it is damnation Phil. 3 19. also see 2. Thes. 1 9. 1. Pet. 4 5. Lastly the fashions delights pleasures and lusts of worldly persons doe in a
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 fashioÌ 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
to and to reuerence is to receiue and hearken vnto Christ Mat. 10. Tim. Now to the exhortation what is the first part of it Silas Not to vnderstand aboue that which is meete or not to presume to be wise ouer much Tim. But how can any bee wise ouermuch seeing none can haue too much wisedome nor can vnderstand enough how the shall any offend by vnderstanding aboue that which is meete for we are bid to be wise as Serpents Mathew 10 16. Ephesians 5 15. Silas It is true therefore heere is not condemned the excesse of wisedome for God will haue his children striue to perfection but the proud opinion of such men as challenge to themselues all wisedome and knowledge who both are proud of that which they haue and also arrogate to themselues vnderstanding and guifts which they haue not to the contempt of others thinking themselues to know all and to bee the onely wise men none to bee like them or fit to be compared with them This attributing too much to our own conceite and detracting from others is the maine vice heere forbid and condemned out of which as out of a noysome roote there doe spring 3. noysome branches all comprehended vnder this part as first an itching desire to inuent new doctrines forsaking the beaten path and simplicity of the knowne and receiued truth to runne into new and strange opinions And that this pride and ouer-weening of wit is the Mother of heresie damnable errours both Scriptures 1 Tim. 6 3 4. and lamentable experience haue confirmed to vs that some to be thought wiser then others haue hatched errors Secondly a too great confidence of our vnderstanding as if it were sharpe and quicke enough to pierce into the most secret thinges of God which are vntraccable and past finding out Whence it is that many haue neglected things necessarie to be knowne and fruitfull to search out things which cannot bee sought out and tend not a whit to edifying Of these men Salomon saith that such as search the maiesly shall be swallowed vppe it is the wisemans counsel to content our selues with that which God hath commanded and taught and not to seeke vnto high things aboue our capacity It is a needlesse matter saith Augustine to define that with daunger what we may be ignorant of without danger and better it is still to doubt of things hidden then to contende about that which is vncertaine The third branch is curiositie when a man thrusteth his sickle into other mens haruest rushing beyond the bounds of his owne calling to run into and intermeddle with the matters which appertain to the vocation of other men intruding vppon other mens gifts and functions as King Vzza did vsurpe the Priests function 2 Chron. 26 16. and another Vzza put his hand to the Arke as Romish Prelates not conoent to meddle with their owne Churches and affaires woulde curiously busie themselues with other mens Churches charges and secular matters till they did arise vnto this height of tiranny which now they are growne vnto To be short as all busie bodies do which leaue their owne places and matters to intermeddle with that which in no wise belongs to them contrary to the precept of the Apostle 1 Thess. 4 11. Study to be quiet and to do your own businesse This curiosity draweth with it infinite contentions and much waste of time which might bee better spent as Seneca saith Men spend much time amisse in doing nothing but more in doing euill thinges and yet most of all in doing other things which bee not proper to vs but appertaine to our neighbors and this is most properly meant heere Tim. Now wee see what it is to vnderstand aboue that is meete let vs heare what it is to thinke soherly which is the second part of Pauls exhortation Silas There is a sobriety of the bodie which is properly temperance and consistes in a moderation of our appetite about pleasurable things of this life as meate drinke apparrell generation c. Secondly a sobriety of the minde which is modesty or humility the mother of all vertues and the preseruer of the minde in soundnesse and temper as on the other side pride is the oouerthrower and ouerturner of the minde leading men oftentimes to folly and madnesse This humilitie standeth in two thinges First the sight and acknowledgement of our owne infirmity Secondly in a contentment with our owne gifts and condition of life without beeing puffed vp through our giftes or thrusting our oares into other mens boats by being busie in other mens callings This is to bee wise according to sobriety as the next verse opens it when wee iudge or thinke of our selues according to the measure of our owne graces and degree esteeming meanly of our selues and much better of others then of our selues Tim. What be the reasons whereby Paul perswadeth vs to the exercise of this Christian modesty Silas First because it is God who is the distributer of our gifts 1 Cor. 7 7. 2 Cor. 12 6. Now it is certain that God administreth his gifts both most wiselie and most iustly therefore let not such as haue greater giftes be insolent seeing nothing is their owne but all receiued 1 Cor. 4 7. nor men of lesser gifts repine at others for this were to neglect Gods administration Neyther let any man hide his talent in a Napkin or burie it in the ground with the naughty seruant in the Gospel remembring that God will haue an account of his giftes how they are vsed or bestowed The second reason is because God hath distributed a gift to euery man there is not a person in Gods family but hath a talent committed to him one hath the gift of teaching another of exhorting another of ruling another of being ruled one hath a publick gift another hath a priuate gift as in the naturall body each member hath a faculty so in the mysticall body of Christes Church 1 Cor. 12 6. 7 8 9 c. Therefore let no man imagine that himselfe hath all but let him know that each hath his gift and function too by this meanes none shall despise nor yet hinder others but each shall employ his proper gift vnto the common good of the rest The third reason is that to euery man is dealt out a measure of Faith Heere by Faith we are to vnderstand first the sound knowledge of Christ. Secondly the effects thereof namely the infused habit of iustifying beleefe Thirdly those gifts of the Spirite which accompany this habit of faith which are therefore called by the name of Faith both because Faith is the gifte by which all other are attained Bee it done to thee according to thy faith Math. 15 28. Also because these giftes are conferred vpon the faithfull which belieue in Christ. A measure of this Faith is set against fulnesse or perfection which no meere man in this life can haue because God giues it vnto none Phil. 3 12. but dealeth to
themselues by the inward glue of Faith and Christian charity and by the outward band of the word and Sacraments as our fleshlie members by sinnewes and arteries are ioyned to our head one to another and this is that communion which is among the Saints Vnto which nothing is more repugnant then pride and strife Let nothing saith Paul be done through contention or vaineglory if there bee any communion of the Spirit or comfort of loue Phil. 2 1. Where we learne that contention and arrogancy cannot stand with Christian communion The third thing to be obserued in this similitude is that the faithfull which are as many members haue euery one a seuerall function and a particular guift for ordering and doing their function As in our naturall body there is no member but hath his owne office peculiar to it selfe the eye to see the eare to heare the mouth to speake the feete to walke c. and to euery one belongeth his owne gift and faculty as of seeing to the eye c. So amongst the faithfull some haue one function some another one was a Doctor another a Pastor one an Elder another was a Deacon one a superiour ruled another obeyeth as an inferiour and euerie one of these haue singular and special gifts for the performance of their worke Heere is moreouer to be obserued that as in our naturall body no one member incroacheth vpon the gift or office of another so in the church of God one Christian shoulde not vsurpe the office of another each is bound peaceably to doe his owne dutie without hinderance vnto or disturbance of others by proud curiosity and busie medling Lastly as the head or eye or eare do not proudly insult ouer meaner members which haue lesse graces and offices in the body so a man of great gifts may not contemne one of a lesser but euery Christian with humblenesse turne his gifts vnto the common good As all the members in the body labour together ioyntly for the preseruation and good plight of the whole The want of this hath brought such Schismes and factions as wee now see with much griefe to bee too rife both in Common wealth and Church of God Tim. What doth the Apostle performe in Verses 6 7 8 Silas He amplifieth that part of the comparison touching diuers members and different gifts and functions As in a naturall body there be many members and these haue sundry faculties and operations so amongst the faithfull they haue gifts and duties one diuers from another Seeing we haue gifts which are diuers that is We Christians which be as many members haue diuers gifts Some the gift to teach some the gifte to exhort some to rule some to distribute some to shewe mercie each haue their proper worke and proper gift Let euery one in the vse of his gift be wise vnto sobrietie for this must be added to supply the sence and not let vs be conuetsant as Beza woulde haue it or let vs attend and waite as the Syrian Interpreters and Gwalter doe thinke but the words in the third verse Let vs soberlie thinke or Bew se to sobriety must in common be applied to all these parts and branches following which do all depend vpon that precept and serue to expound it by the particulars Tim. But what are those giftes spoken of in Verse seuenth And what is meant by Grace giuen and by the proportion of Faith Silas Paul speaketh not of myraculous and extraordinary gifts such as he reckoned vp 1 Cor. 12 6 8 9 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those myraculous gifts Secondly the functions and giftes heere mentioned bee ordinary such as the Church of Christ hath neede of to the end of the world As man consisteth of soule which hath vnderstanding and will and a bodie God willing to haue the whole man saued appointed for the vnderstanding part Doctrines to teach it and for the will exhortations to quicken it and for the body certaine other officers to looke to the welfare carriage of it before men The word Grace leadeth vs vnto the fountaine of these gifts and callings the free fauour of God and by Analogie of faith is vnderstood not as Faith hath deserued but as euery one hath the measure of Faith The holy Scriptures which bee a certaine rule of Doctrines and Canons of all sauing verity are heere vnderstood by Analogie of faith as some thinke or heads of Faith gathered by the Apostles from out of the Scriptures according to which the teaching and exhortations of doctors and Pastors ought to be examined and to bee allowed being consonant to that forme or proportion or refused if it be found dissonant and disagreeing from it The Papists wickedly dote and dreame foolishly of a certaine vnwritten rule by Traditions deliuered to the Church to try and proue by it euen the writings and Bookes of the Apostles Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church Tim. What be the kinds of offices and functions vnto which these ordinary gifts belong Silas They be summarily these two First Prophesying Secondly Ministery Whereof one containeth instruction which he calleth heere Prophesying not in a special for prediction of things to come but in a general sence in which the word prophesying is vsed in 1. Cor. 14 13. This is named first as the most noble and excellent function the other pertaineth to discipline and manners and is heere called Ministring not in a particular sense as agreeing to Deacons but in a generall meaning as comprehending other kinds vnder it which were to bee conuersant about the body and temporall things Vnto prophesying there be two Offices belong First teaching which is the office of the Doctor and secondly exhortation which is the office of the Pastor for these two offices are diuided though sometime their guifts may and do meete in one Ephes. 4 11. and haue their seuerall guifts the one hath the guift of knowledge the other of wisedome 1. Cor. 12 8. and seuerall operations or workes for the one teacheth and interpreteth Scripture layeth out the sence and doctrine soundly consuting errors which is the Doctors part whereof we haue a practise in our Vniuersity professors which reade diuinity Lectures in the Schooles as also in our Cathedrall Churches to exhorte the hearers vnto godlinesse and to comforte and strengthen the infirmities of faith in the Saints as also to minister Sacraments this is the parte of the Pastor or exhorter Now ministring which is the second generall head hath three guifts or is subdiuided into three functions one of such persons as are set apart to distribute the treasury or Church goods to the poore as euery one had need These goods came first by free sale Acts 4 34 35. then by collection 1. Cor. 16 1 2. And for
cohere and agree with the former Silas In the next three precepts two hinderances of mutuall concorde are remoued and one furtherance thervnto is commended The first hinderance is pride that is to say when in disdaine of others whom we doe not take to be so good as our selues wee haue too lofty a conceite of our owne guifts and sufficiency and out of a haughtinesse of minde do aspire to higher place and matters then wee are made or ãâã for this is to bee high minded euen to beare a Iosty heart and to aspire in our mindes to high things which bee aboue our capacity and calling Hence is pride in Latine called Superbia euen as one would say Superire alies and in Greek hypsilophronia that is Iosty mindednesse when men looke on high matters out of a great conceite of their owne strength with despising of others Of this disease was Absolon sick when he ambitiously aspired to his Fathers kingdome and the Pharisie in the Gospell Luke 18. when out of too great opinion of his owne merits he disdained the poor Publican yea the two Apostles of our Sauiour Iames and Iohn were somewhat infected with this disease when they stroue to bee greater then their fellow Apostles There were sundry such high-minded persons both in the Church of ãâã and of the Romanes who were too much lifted vp with a conceite of their owne Learning and of the magnificence of their Cittie being the Lady and Mistris of the whole worlde and seate of the Empire Hence it is that the Apostle so much beateth downe pride both heere and in the third verse of this Chapter and in the eleaueuth Chapter verses 18 20. For he saw the beleeuing Romanes to bee lifted vp against the deiected Iewes whence much dissention followed and therefore desires them not to be highminded but were Paule aliue now to see the pride of Rome in Popes and Prelates both spiritual and bodily pride oh how would he thunder against it Tim. What is the other lette that hinders concorde amongst Christians Silas Arrogancy to be wise in our selues that is to haue an ouerweening conceit of a mans owne wisedom this is the very roore and first cause of pride and bringeth ãâã ãâã effects as first it causeth men to set at nought the counsels of others and to thinke them sufficient for themselues whereas God hath compassed vs with many imperfections that wee might one haue neede of another as it is in the members of one naturall body No man seeth all and as our English Proueibe is Two eyes see better then one Experience also teacheth vs that the simple may giue counsell to the wisest as Iethro did to Moses Deut. 18. Abigail did to Dauid 1 Sam. 25 25. and thus hath God ordained it for the best preseruation of loue and concord as also to nourish humility and to kill pride Secondly such as bee wise in themselues turne their wisedome altogether to their owne profit and not vnto the good of others contrary to that of the Apostle Cbarity seeketh not her owne things 1 Cor. 13 5. Thirdly such regard not the will and pleasure of GOD which is true wisedome indeede contenting themselues with worldlie wisedome which is foolishnesse with God 1 Cor. 3 19. Such men as they do not consult with God in his worde so they do not ascribe the praise of their wisedom to God the author of their wisedome but to their owne wit and industry Lastly this arrogancy and outreaching opinion of our owne wisedome is by long experience proued to bee the mother of error of all sorts whether in doctrine or worship or common conuersation for on the one side the cause why men giue ouer themselues to grosse sinnes in their liues and actions is this that in arrogancie of spirite they hold scorne to be taught and admonished of others they know as much as any man can tell them and let men meddle with themselues Such as these God deliuers ouer to a reprobate minde and to great euils as is plain in the example of Cain and ãâã So on the other side whence commeth it that diuers men haue deuised newe opinions in Doctrines and new worship in practise of religion but for that not resting in the plaine and simple truth of Scripture they take themselues to see more then other men yea to be wiser then God himselfe see 1 Tim. 6 3 4. Vainglory or ãâã lucre ãâã heresies Augustine Hence do arise rents and diuisions in Gods Church betweene Teacher Teacher Pastor and Flocke to the great disturbance of peace and concord Tim. What thing is that which is such a furtherance vnto concord Silas Humility when we condescend to men of lowe estate or submit our selues to the lowly or humble These words if we vnderstand them of the persons which bee lowly and humbled then the meaning is that wee must apply our selues to persons of lowe degree descending to their basenesse as if we were base with them not despising their company but liuing humbly with those that are humble consenting with them louing them imitating their humblenesse but if we referre lowlie vnto things rather then vnto persons as the opposition betweene high and lowe thinges will beare this sence then the meaning is that we must not refuse the meanest and basest seruice to do good vnto others after the example of Iesus who washt his Apostles feete Iohn 13. But the best way is vnder this worde to comprehend both things and persons that for charity and concorde sake we should embrace humble persons base things out of a lowly minde in imitation of our Saulour who conuersed with Publicans and sinners Luke 15. See Phil. 2. 5 6 7 8 c. and abased himselfe vnto most shameful things out of loue to vs Phil. 2 7 8. Tim. Proceed to the next precept and tell vs what is meant by recompensing euill for euill Silas By euils heere are meant wrongs and iniuries which we are commanded to suffer patiently and not to requite theÌ It is like that precept of Christ Mat. 5 39. It is a corruption of our nature that we are prone to returne wrong for wrong one ill turne for another and men thinke they haue a goodly pretence for it because others began with them and prouoked them but the truth is that whereas it is no small sinne to infer and do hurt to another in his person name or goods by word or deede secretly or openly for such doe offend first against God forbidding wrong doing Secondly against charity which doth no euil to her neighbor 1 Cor. 13 5. Thirdly against Iustice which measures right to euerie man and condemnes all iniuries yet to referre and requite one euill with another is a farre greater sinne not onely because they do adde sinne to sinne but for that a man may do a hurt suddenly and vnaduisedly not perceiuing that he doth euill but offending through ignorance or ouersight whereas they that recompence euill
good or the euill offered to them redounds to him Mat. 25 45. Also how can wee by our offence giuen make voide the fruite and force of Christs death towards our brother offended by v so much as we may and no thankes to vs if it bee not so what other thing I say can this be then to sinne against Christ by plucking from him one whom he hath so dearely bought Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ and by faith ingrafted in him could indeed perish as Huberus many Lutherans teach for this is most firmely to be held as Augustine saith That none of the predestinate can vtterly fall away from grace for then Gods election should be frustrate and Christ vntrue who saith It is vnpossible Mat. 24. And his loue changeable Iohn 13 1. His couenant broken Iere. 31 32. Christs intercession vnauaileable Iohn 17 15 20 21. Gods wisedome decelued his power and goodnesse ouercome and vanquished by mans sinne all which are not onely absurd but impossible howbeit in respect of mans weakenesse ready to fall euen as a young childe or a sicke person soone ouerturned and the extreame power and malice of Sathan that like a Dragon is able to shake and pull downe Cedars euen strong ones if God permit And lastly in regard of the great dangerous temptations and scandals which sore tempt vs it is true that the beleeuer may be destroyed and when any offence is giuen them then what lyeth in the party that put the blocke in his brothers way hee casteth his brother downe headlong to eternall destruction but the mighty God with his hand vpholds all his not from falling but from falling away Tim. What duties may this doctrine of offences teach vs Silas It instructeth vs to know that such things as in respect of their nature bee not euill and which otherwise we might doe yet if they proue scandals and hurts to our brethren we ought to shun them as things sinfull and vnlawfull for that meate which may be eaten if no offence follow to eate it with offence is euill to him that doth it Rom. 14 20. and the like we are to iudge of all other indifferent things that accidentally by the scandall annexed to them they cease to be indifferent and pollute him that doth them with offence Secondly here is an admonition to all Christians which openly commit grosse sinnes and by their example teach others to doe the like Also to parents Maisters and all Gouernors which in the presence of their inferiors haue spoken or done wicked things or foreslowed good duties as prayer reading c. edifying them in iniquity by such naughty practises and by sins of omission that betimes vpon the former reasons they moue themselues to hearty repentance for the scandall and offences they haue set before others For seeing Christ hath said it Woe must bee to such by whom offences come except such as giue theÌ be truly humbled turning to God desiring forgiuenesse of his mercy fully purposing to walke without offence heereafter for certainely they shall feele the curse of God which doe giue occasion of harme to the soules of heedelesse men seeing a cursse is threatned Deut. 27 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body wil he not much more do this to soul destroyers Tim. Now that we haue done with the doctrine of offences and proued it by reasons both forreigne and bred in the Text let vs heare what we are to learne from the obiection in the 14. verse and first what it is to be perswaded through the Lorde Iesus Silas Through the Lord Iesus signifies not the merit of his death as some thinke for before the time of his passion nothing was vncleane in his owne nature but either 1. generally through Adams sinne which polluted all or 2. morally by intemperancie and ryot or 3. Ceremonially prohibited as certaine Beasts vnder the Law or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates It signifies therefore by the teaching and instruction of Christ by whose spirit he knew and was perswaded not probably and couiecturally as the word is vsed when the Scripture speaks of other mens faith and constancy as Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. but certainly infallibly and assuredly so as he knowes it could not be otherwise In which sence the word is vsed when a man speakes of his owne Religion and saluation as Rom. 8 20. For euery man knowes best his owne heart and those things that himselfe hath receiued of God 2 Cor. 2 12. Tim. What is our Doctrine hence Silas That Christian faith is not a bare opinion or a doubting thinking a thing to bee so but an vndeceiuable certainty of that wee doe beleeue containing in it these three distinct things First a sound distinct knowledge of the thing beleeued I know Secondly a firme perswasion strongly assuring the heart Thirdly a confidence resting and reioycing with satisfaction vnto our mindes surely looking to enioy that we beleeue Tim. What Vse is to be made of this doctrine Silas That ignorant Christians who do either hate knowledge or seeke not for it also the wauering minded which do not rest with any gladnesse in the promises of Christ they are quite destitute of Faith what socuer they thinke of themselues And they doe falsly teach the doctrine of faith who deny to it infallible certainty And lastly it is a good token both of the being and growing of faith in a Christian heart the more firmely and strongly it doth apprehend and sticke to the word Moreouer from the 14. verse we are taught that the Papists defile pollute Gods creatures to themselues because they iudge them to be vncleane for meates bee as they are esteemed vncleane to him that thinks them so Of the purity and impurity of meates we shall say more in verse 20. Tim. Then in the meane time expound and collect the instructions from verse 16. the last verse of our text Silas It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats thus We may not do ought which may cause our Christian liberty to be euill spoken of but for the strong to eate with offence to the weake it wil cause our commodity to be euill spoken off therefore offences ought to be auoided For exposition of the words howsoeuer by your good or commodity some vnderstand their faith or hope of glory or godlinesse yet the matter in hande which is to direct to the right vse of christian libertie in middle things and the comparing this Text with 1 Cor. 10 29. wher that is stiled Liberty which here is phrased Good doth clearely open this place to be meant of this liberty which might be blasphemed that is reproched and euill spoken of and Christ also by it
of two sorts of persons First of our infirme and weake Brethren who not knowing but that Moses Lawes touching certaine meates prohibited and difference of dayes were still in force might by the vndue vntimely vse of this liberty by such as had better instruction and knew that Iesus in his death had abolished those Leuitical shadows be brought to mislike Christ and his Gospell as contrary to Moses and to open their mouths to reproach this Christian liberty taught by the Gospell and so to fal off againe from the Faith which they had before submitted vnto Secondly by strangers who were without the Church and might say Lo these are the Christians they cannot agree one holds one thing another the contrarie what concord is this what a Religion is this As our Papists by our home diuisions take occasions to blaspheme our Religion forgetting their own domesticall contentions in more and waightier mttters See M. Doctor Halles Booke intituled the Peace of Rome which is nothing lesse then at vnity in it selfe yet vpbraids diuision to vs. Tim. What may we learne from hence Silas This teacheth that Christian liberty is a blessing seeing it enfreeth vs from the yoake and bondage of ceremonies therefore we owe thankes to God for it that we may freely and lawfully feed on such creatures as Salomon in all his glory might not touch without sin Secondly such as do striue and differ about things indifferent do open and loose the tongues of friends and enemies to reproach our good and our Gospell and our God Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah DIAL VII Verse 17. For the kingdom of God is not meates drinks but righteousnesse peace and ioy in the holy Ghost Tim. VVHat containes this Text Silas A new argument to disswade the strong from striuing about the vse of meats and such things to the offence of the weake The argument is more forcible then any of the former It is this the kingdome of Heauen stands not in these indifferent things therefore wee may not with the scandall and destruction of our Brethren contend about them In which reason the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the strong as if they had beene too eager and earnest in these externall matters placing piety and pleasing of God in them as if all our good and happinesse had depended on them not so saith Paul the kingdom consisteth in more waightie things as righteousnes peace and ioy in the Spirit and not in such outward indiffrent matters as meates and dayes and the like which in no whit appertaine to Gods worship and mans saluation The parts of this 17. verse bee two the one affirmatiue the other negatiue In this latter it is denied that the kingdome of God is meate and drinke in the other it is affirmed that it is in righteousnesse peace and ioy The holy Ghost who as an efficient cause distinguisheth worldly righteousnesse peace and ioy from that which is both Religious and Christian comming not of the Flesh but from the Spirit being in spirituall not carnall things and therefore the fit and meete matter of the Kingdome of GOD which consisteth not of this world Tim. Interprete the words what signifies the Kingdome of God Silas Amongst sundrie acceptions there bee two especially whereof I now make vse First the estate of grace whereby Christraigneth in our hearts by his Spirite this is called Kingdome because it is the enterance into and the way vnto the Kingdome aboue Secondly Kingdome signifieth the estate of glorie and blisse in heauen where because God shall fully reigne in his Saints and immediately not as heere vnperfect and by meanes of the word therefore it is tearmed also and more cheefly the Kingdom of God I see nothing against it why the Text may not bee expounded in both these sences without wrong to phrase or circumstance or scope For following the first sence putting kingdome for that grace whereby we are reconciled to God or able to please him then the meaning is that since there is no necessity of meates to this purpose as to bring vs to Gods fauour and make vs acceptable to him 1 Cor. 8 8. which teacheth that meates nor drinkes make vs neither more nor lesse acceptable vnto God therefore there ought to be no difference about them to the scandall one of another especially if wee embrace the latter sence our saluation is neither hindred nor furthred by meates and drinkes therefore a folly it is to contend about these things which shall not bee necessarie in the kingdome of heauen as one saith nor of any vse in our celestial conuersation as Origen writeth nor the things that must bring vs to heauen as Chrysostom speaks nor the cause of our reigning there There is a Synecdoche in these tearmes of meates and drinkes for they are put for all other things of a middle Nature whatsoeuer they be they do no whit at al belong to Gods worship now or mans felicity heereafter being simply considered in themselues Tim. What are the Doctrines to bee learned out of the first part of this verse thus opened Silas Euen this that things that be indifferent are of no necessity vnto the seruice of God or sauing of our soules The proofes heereof first from authority of Scripture Mat. 15 11. 1 Cor. 8 8. Heb. 13 9. 1 Tim. 4 4. 8. According to these Scriptures our English Church hath iudged these meates c. to be vnnecessary in their own Nature either to holinesse or happinesse the cleare light of the word hauing taught vs as the words of the statute be An. 3. of Edw. 6. that one day or one kinde of meate of it selfe is not more holy pure or cleane then another and that no meates at any time can defile any Christian and that all meates are lawful so they be not vsed in disobedience and vice but be receiued with sobrietie and thankesgiuing to God and sanctified by the word and prayer therefore howsoeuer with a ciuill abstinence at certaine seasons is well commanded and ought accordingly to be practised yet no Religion is to be placed in such abstinence from meats whereof this reason may bee rendred that by meates neither is the heart strengthened in grace or polluted with sinne made neyther wiser nor better holier or happier Tim. How then doth the Apostle reck on vppe gluttonie and drunkennesse amongest the sinnes which barre vs from Gods kingdome and on the other side seeing murther is a Capitall sinne and men may commit it vpon themselues by Fasting and Abstinence how may it then be truly saide that the kingdome of God is not meates and drinkes Silas It is true that by excesse in meates and drinkes the Kingdome may be lost 1 Cor. 6. 10. Galat. 5 21. but meates and drinkes themselues taken or not taken doe not exclude vsfrom in the kingdom nor giue vs enterest vnto it Howsoeuer the abuse by
of the 23. ver for if there faith were alone with conscience the meaning then should be haue a conscience in thy conscience which is absurd Secondly wicked men and ãâã haue a conscience but no faith also hereticks faith is no faith yet they want not conscience Thirdly weake ones eate without faith for to the strong onely is faith ascribed verse 22 but not without conscience 1. Cor. 8. and 1. Cor. 10 29. therefore faith and conscience are not all one I expound it therefore both of that speciall faith which is the knowledge of our liberty but chiefely of Christian saith or the faith of Christ without which neither our persons nor actions please God Heb. 11 6. This is the faith which is grounded vpon the word and giueth certaine direction both what we are to beleeue and doe the workes then of all Infidels and naturall men are sinfull though glorious for shew and good for substance because they come not from faith and whatsoeuer comes of ãâã will is good morally but not spiritually Also this admonisheth all Christians as they will keepe sinne out of their workes to vndertake all things by the leuell of the word bee sure it bee written and found there and then haue trust and affiance of acceptation by Christ doe it that God may bee pleased and honoured Wicked men saith Chrysostome delight in that which themselues inuent but the faithfull measure all by the word whether they thinke speake or do They shewe themselues to bee but hickscorners and cauellers which to ouerthrow this wholesome doctrine of gouerning our whole Christian course and euery step of our way to heauen by the word of Faith doe most childishly alledge that then for the taking vp of a chippe or a straw c. we must haue our warrant from the Scripture which we say is our mistris to teach vs Religion and all maners both faith and life 2 Tim. 3 15 16. Any thing that is of saluation to be beleeued as an Article of Faith or practised as a seruice of God or done as a duty to God to men or to our selues wee are to haue our warrant either from the expresse worde or by some necessary deduction and consequence from it for it teacheth all truth of godlinesse it conuicteth all error in religion it reprooueth all vice it instructeth in euery vertuous way The wayes of the young man to whom for his youth some liberty might be allowed yet be not cleane and pure except they bee purged and ordered by the word Psal. 119 9. which how is it a Lanthorn to our feete and a light to our steps if there be any part of our Christian faith and conuersation for which it giueth not direction For if it be so perfect as it hath sufficiency to enable the man of God to euery good worke of his calling how much more men of other vocations Worthily then haue the ancient Doctors of the Church as I haue tofore shewed honoured the worde of Scriptures with this commendation that it is Regula Religion is morum Magistra Fidei vitae norma Controuer siarum canuersationis For what imperfectioÌ can be in that word which hath bin inspired by a Spirit of infinite wisedom Would the most wise and good God leaue to his Church but halfe a rule a lame maimed Canon which should be supplied by decrees and traditions of men by good intentions of our owne as they are called by direction of reason by suggestion of euery mans conscience As our Romanists would haue Faith in this text to be vnderstood of the perswasion of euery mans conscience so as an Heathen and Infidell doing that which in reason conscience he iudgeth right that cannot be sinne but whatsoeuer any doth beleeuing it in his conscience to be lawfull that is a good worke and pleaseth God If this were spoken of a conscience and of reason grounded on the word of God it were well but being generally vttred it is not well for the very Gun-powder Traitors made conscience of their doing The conscience is made good by the knowledge and faith of the word without which there is no right and godly vse of our reason By benefit whereof howsoeuer we may doe things naturally or morally good yet not spiritually good so as God be pleased For it cannot be that any worke of ours bee pleasing to him till the person be reconciled and pleasing and this is not done otherwise then by being engrafted in Christ by Faith in whom God is well pleased Math. 3. verse last Heb. 11 6. Though we do not say that the making and ministring good Lawes education of Children reuerence of Superiours succouring of Parents speaking truth keeping promises defending their countrey c. in Paganes and prophane Christians be sinfull but rather vertuous acts if we respect the substance of the thing done yet if we regard circumstances as that they were done not vnto a due end or out of a good minde and for the persons of the dooers were not of Christ so they were sins and displeased God Thus Origen it is turned into sinne whatsoeuer good the wicked doe because they are not done in faith And Augustine Vertues must be iudged not by actions but by ends and vnbeleeuers doe nothing to a right end Againe saith he There is no good worke where there is no faith CHAP. XV. DIAL I. Verses 1 2 3. We which are strong ought to beare the infirmities of the weake and not to please our selues Therefore let euery one please his neighbour in that which is good to edification for Christ also would not please himselfe but as it is written the rebukes of them which rebuked thee fell on me Timotheus WHat Coherence hath this Chapter with the former and of what parts doth it consist Also what bee the Contents and summe of this Chapter Silas After a graue exhortation in Chapter 14. vnto strong Christians which were confirmed in the Doctrine of the worde to applie themselues to such as were weake in knowledge by taking from them matter of offence by the vntimely vse of their liberty in thinges indifferent Nowe in the 15. chapter he so knitteth shutteth vp that perswasion as he passeth from the particular to the general exhorting the stronger sort louingly to beare with the weaknesses of their brethren in all those thinges wherein they had neede to be supported after Christs owne example who out of his deepe loue succoured both Iew Gentile After this done hee excuseth himselfe for writing vnto them with such freedome of speech shewing that he did that for good ends and according to his office of an Apostle which hee diuersly and greatly magnifies Then hee promiseth to come vnto them telling them what had letted him hitherto namely his weighty businesse and a charge put vpon him by the Churches to carry almes to the poore Saints at Ierusalem Lastly hee earnestly requesteth their prayers to God for him
issue Thirdly Hope which is an expectation of heauenly glory There be other ends of Scripture as to work all graces to reprooue to exhort to conuict but these be the cheefe named heere to confirme men in faith patience and hope of eternall life Now because the Scripture as an instrument workes these guifts therefore heere they be called patience comfort and hope of the Scriptures teaching them and causing them To which purposes forsomuch as the new Testament serueth as well as the old being all inspired by one Spirite therefore the Apostoticall writing howsoeuer not then extant yet this sen tence reacheth vnto them also Tim. What he our lessons from the words thus opened Silas First we learne that there is nothing in the whole Scripture idle or superfluously written but the whole and euery part hath fruite and edification in it not onely to such as liued vnder the old Testament but to such as liue in the Church in all ages neyther onely is it written for the profite of Nouices as some hereticks auouch but of the most perfect all men one and others may learne from thence and be the better for it The reason is because the counsell of the most wise God his treasures of knowledge are opened therein so far as concernes mans saluation Also it was ordained and inspired for the profite of the whole Church 2. Tim. 3 17. Euery sentence of Scripture hath in it matter of some profitable instruction Tim. To what vse serueth this first instruction Silas First it serueth to distinguish these sacred books from all other which haue some vanity superfluity or curiosity in them something to be cut off as needlesse And againe though they teach other behouefull and lawfull knowledge and sciences yet helpe not to instruct vnto saluation whereas the Scriptures haue nothing which may be reiected but is all necessary and wholesome informing men sufficiently in things of eternall life Iohn 20 31. 2. Tim. 3 13. Secondly it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs likewise the Saduces which admitted onely Moses bookes likewise of Libertines which sticke to certaine pretended reuelations despising Scripture as written for nouices and weake ones And of the Papists whoe affirme that there was an higher doctrine then the Scripture hath any to feed perfect ones their Church traditions forsooth whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister the Holy-Ghost who indited the Scriptures though he had beene rapt into the third heauens Thirdly it reproues such prophane persons which eyther reade not at all or else reade Scriptures to passe away time as they reade Liuy or Chronicles for story without consideration of further sruite thereby to be gotten Lastly it exhorts all Christians to reade them with this minde to bee edified asking still of themselues what may I learne by this or how doth this appertaine to me oh that euery one would doe it It were greatly to be wished that as God hath giuen his written word for spirituall soule instruction and comfort so euery one would study reade heare and preach them with this sincere heart to see and obserue what makes for the making of them wiser or better For certaine it is that such haue the kindly and sauing vse of Scriptures as turne euery branch of it to the furthering of them in godlinesse and doctrine or in good life and manners The end of Scripture is practise as well as doctrine we reade and heare to learne and wee learne to know and we know to the end to liue thereafter Practicke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action much more it would be so in diuinity where blessednesse is promised not for doing but to dooers More especially let Gods messengers which are to teach scriptures to others be here warned that their part is in handling Scripture if they wil be free from the grossest sacriledge not to conuert the Scriptures to serue vnto vaine glory ambition worldly preferments carnall ostentation placing eyther themselues or other men a thing too common and common that is vncleane euen a great and horrible pollution of the sacred word to accommodate it to such prophane purposes but to the edifying of the hearers in faith and piety to that end denying themselues and deliuering the word in that simplicity in which it was left vs by the holy Ghost Tim. What other thing do we learne from this 4. verse Silas The difference betweene the patience comfort and hope of the Heathens Papists Worldlings and true Christians who haue these graces from the Doctrine and faith of Scriptures which is the mother and Well-spring of them Christians therefore be patient comfortable and hopefull because they beleeue the doctrine which teacheth God to be the author of afflictions not fortune or the will of men and that as the causes be iust and equall to correct humble mortifie his Children so the ãâã will be glorious in declaration of his owne speciall goodnesse and power helping in extreamities and working for best to his and for the aduancement of the eternall saluation of his owne according to his own promises and the experience of innumerable Saints as in Abraham Iob Dauid and Christes case which by proofe haue found how faithfull and good God is in his chastisements doctrines examples and promises being their worthy pillers Whereas all vnbeleeuers whatsoeuer shewe of these graces they make yet they are but meere shadowes hauing for the ground of patience their owne naturall reason and carnall respects But of these 3. graces and the generall vse of Scriptures reade more on the Dialogue on Ro. 4 23. 5 3 4 5 6. Tim. Proceede to verse 5. the second part of our Text and tell vs what God of Patience and comfort meaneth and what we are to learne from this Prayer of the Apostle Silas As he is called in the next Chapter ver 20. God of Peace so heere he is called God of patience and comfort because he is the author approouer and rewarder of patience hope and comfort And from this prayer we are to learne that howsoeuer patience hope and Christian consolation do come to vs by the meanes of Scripture instrumentally yet effectually they are from God as Father of lights and giuer of euery good gift Iames 1 17. Which must warne both Preachers in expounding and Christian professors in hearing Scriptures renouncing all affiance in their own ãâã capacity sharpnesse of iudgement or wit to pray vnto God earnestlie after the example of humble Dauid Psal. 119. Lord teach me Lord giue me vnderstanding Lord open mine eyes c. to make his worde efficacious and powerfull to worke in their hearts such graces as it commends and exhorts vnto For Paul which planteth and Apollos which watereth be
deniall of him till a Cocke awakened him Howe easily then may others let slip out of memory necessary principles and instructions sithens a godly Prophet and an Apostle did it And therefore if there were no other benefit to be reaped by the publike Ministery neither for teaching our ignorance or conuicting our errors or informing vs in duties or reproouing our vices or comforting our faint-heartednes yet heerein were cause enough why to loue and vse assemblies where the worde is preached to haue our remembrances stirred vp As Dauid blessed Abigail for remembring him and Peter wept when hee remembred his fall by the crowing of a bird so it is euery ones duty to embrace and blesse God and his Ministers for this office done to them DIAL IIII. Verses 16 17 18 19 20 21. That I should be the Minister of Iesus Christ to the Gentiles ministring the Gospell of God that the offering vp of the Gentiles might be acceptable beeing sanctified by the Holy-Ghost I haue therefore whereof I may glory through Iesus Christ in those things which appertaine to God c. Tim HOw doth the Apostle proceede in these verses and what connexion haue they with the former Silas Hauing maintained his bolde writing to the Romanes by an argument drawne from his Apostolicall function which being graciously bestowed on him as ver 15. imposed vpon him a necessity to write freely and boldly to them as beeing commanded of God so to doe towardes them beeing a part of his charge Now in these present verses hee describeth and magnifieth his Ministry sundry wayes to make it gracious and glorious to the Romanes and other beleeuers and first it is set soorth by the authority of it the author of it is God or Christ Iesus who immediately and extraordinarily called him Acts 9 3 4. to be his seruant Gal. 1 1. and his publike Minister Not as Magistrates bee Rom 13 6. but to minister the Gospell where of God is the author to giue attendance vnto holye things and to worke in the holy seruice of the Gospell towards the Gentiles as Peter was inioyned to do towards the Iewes Which maketh much to the commendation of his function that he enioyed it with a large commission as to preach to all the Gentiles and also to haue the Gosspell that is the glad tidings of peace and good things to bee the subiect of his preaching as the Gentiles were the obiect of it but heerein especially his ministry was exalted that the elect faithfull Gentiles were as a sacrifice offered by him vnto God and the Gospell as it were the sacrificing knife himselfe as an holy Priest to kill to cleanse and to offer not beasts but faithfull men vnto God And finally the oblation or sacrificing to bee his preaching doctrine and admonitions for the conuersion of soules thorow the Spirite sanctifying and changing the hearts of the elect among the heathen Tim. What are wee to learne by this comparison or likenesse betweene the Ministery of the Gospell and Leuiticall Priesthood Silas First it warnes vs of the great dignity of the ministry that it is sanctified consecrated vnto such an holy end as the conuersion of sinners which as it is the greatest good so the function which effecteth it must be of singular worthinesse Let men honour it as they loue saluation Secondly hence we learne that God is much desirous of and greatly delighted with the saluation of men for that hee doth account it for a very acceptable sacrifice or offering Which should serue not a little to encourage both Preachers and professors with exceeding ioy of hart to trauaile the one in preaching and setting it foorth the other in hearing and receiuing the word of God beeing imployed in such a seruice so pleasing to God so profitable to themselues Thirdly we are taught heere that as the Sacrifices of the law were then pleasing vnto God wheÌ they were pure and offered vp according to rites of the law so Christians doe become an acceptable sacrifice through the sanctifying of the Holy-Ghost working repentance from their sinnes and induing them with a liuely faith that beeing pure and bolye they might please God through Christ. Though holinesse as a fruite of the Spirite doe please God yet it is Christ the Mediator which maketh it and the person in whom ãâã to be acceptable Lastly from this 16. verse wee haue wherewith to stop the mouths of the Papists prophane worldlings As for the Papists which obiect vnto vs the want of Priest-hood and seeme to lament that we haue no sacrifices c. we say for our selues that we haue both in our Churches for our Sermons are oblations our people be sacrifices our selues Priests not properly taken for so they ceased in Christs person beeing the onely proper Priest and sacrifice of the new Testament but improper and metaphoricall who yet truely and effectually doe by the sword of the worde slay mens brutish sinnes to make them a sanctified hoast to God Rather we haue iust cause to lament their case that hauing thrust out this kinde of sacrifycing by the doctrine and preaching of the holye Scriptures warranted by the authority of God himselfe they wickedly vsurpe in their Masse to sacrifice Christ properly euery day after his example at his last supper wherin yet he made no oblation thus of being the Ministers of Christ they proue the murtherers of Christ and the successors of Iudas rather then the imitators of Paul Now touching the prophane persons which mislike and murmure at the plaine and bolde admonitions of the Ministers Let this satisfie such that as neuer any did finde fault with the Sacrificers of the lawe for killing and dressing of beasts appointed to bee sacrifices so it should bee imputed as no blame to Preachers by the sacrificing knife of the worde to slay mortifie mens brutish lusts and vices which if they be suffered to liue and raigne it cannot be we should be an holy and acceptable sacrifice to God Rom. 12 1 2. Tim. In the verse 17. and verses following vnto the 22. what doth the Apostle performe Silas Hee continueth to commend his Apostolicall function by the effects in the subduing of the Gentiles by his ministry vnto the obedience of the Gospell both by his words and workes verse 18. whereof hee reckoneth first the kindes signes and wonders and the efficient cause the power of the Holy-Ghost the author of miracles verse 19. And for so much as the Romanes might obiect Why doest thou O Paul chiefely begin with vs Romanes and so earnestly deale with vs passing by other nations Thereunto hee answereth verse 19 20. that he had spread the Gospell by his preaching in many other regions yea where the name of Christ had not sounded or beene knowne before whereof hee noteth the ende in verse 20. Least I should builde on another mans foundation and in verse 21. he sheweth his warrant and commission out of the Prophet Esay Chap. 52. verse 15. In
Luke hauing so good occasion to mention him Acts 28. haue passed him ouer in silence and Paul hauing beene a free prisoner for two yeares at Rome complained that all forsooke him What Peter too no verily which argueth all this space Peter not to haue beene at Rome Sure it is impossible hee should sit Bishop there so many yeares full 25. till the last yeare of Nero as popish Chronologers reckon and to suffer martyrdome there and haue his Sepulcher ther. Or if al this were true what is this to the Pope being no successor to Peter in doctrine and piety whatsoeuer he be for place and dignity If he had succession of his chaire a thing more then questionable yet hee had none of his faith From which Rome nowe how farre it is gone from ancient Rome hath beene in sundry parts and passages of this Epistle obserued and in many other more learned and vnanswered nay vnanswerable treatises hath beene of late demonstrated both at home abroad so as were not their fore-heads of bras their hearts of adamant their consciences seared with an hot iron they would blush for shame and repent with sorrow that they had so long striuen for Dagon for an idolatrous religion and for Babylon a Mother of abhominations and whoiedomes Reuel 17. 5. Of whose cup of fornications as they still delight to drinke so they certainly shall drinke with her of the cup of Gods vengeance Reuel 18 4 and 16 19. By the Churches of Christ hee meaneth particular assemblies members of the vniuersall Church neere to the places where Paul was nowe remaining professing the faith of Christ and denominated by their places where they were as the Church of Corinth Galatia Antiochia c. DIAL II. Verses 17 18 19 20 21 22 23. Now I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine which you haue learned and auoide them 18. For they that are such serue not the Lord Iesus but their owne belles and by good words and faire speeches deceiue the hearts of the simple 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise to that which is good and simple concerning that which is on ll 20. And the God of peace shalltread Sathan vnder your feete shortly The grace of our Lord Iesus Christ be with you all Amen 21. Timotheus my work-fellow c. Tim. HOw doth the Apostle proceede and what things be contained in these verses Silas When he had mentioned and saluted diuers godly persons amongst them whom hee would haue to set as examples to follow now hee admonisheth them whome they are to eschue namely hereticks and schismaticks which by opinions rent themselues from the truth of doctrine or in their wicked manners giue scandals Touching these hee would haue them marked and narrowly looked into because they are not easily found out and through negligence of ouerseers they doe creepe into the flocke Secondly hee wisheth to auoide them both by shunning priuately their company for feare of taking infection from them and of hatdening them by our familiarity and by shutting them after once or twice admonitions Titus 3. 10. out of publike assemblies by excoÌmunication which is the sword of the Church to strike and cut off rotten and pernicious members Also by casting them into banishment if they goe on to peruert others which is the Magistrates care and part verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents which at Corinth and Galatia had bia and were like enough to be among the Romanes also to wind in themselues to disturbe the peace destroy truth and vnity of the Church which Sathan in his members most studiously endeuoureth therefore hee giueth certaine notes whereby to know these seducing and scandalous persons The first is they seeke to turne men from the true doctrine such as ' Paul in this Epistle and other Apostles in their Sermons and writings taught broaching opinions eyther ex diametro contrary or at least besides para signifies both as Rom. 1 26. that doctrine which is apostolical The purity of the wholesome words of Christ is corrupted when ought eyther other or otherwise is brought in eyther when truth by humane inuentions is adulteiated or false doctrine apparantly crossing the Scriptures is maintained 1. Tim. 1. Gal. 1 8 9. This is then one signe of a deceiuer to leade awry from ancient doctrine receiued from the beginning by the ministry of Christ and his Apostles Iohn 2 20. Another signe in verse 18. is their hypocrisie howsoeuer they indeed ought to be and in words doe pretend to be seruants of Christ hauing his name Iesus Lord c. and the profession of him much in their mouths as if they were the onely persons that tooke pleasure care to please serue and honour him to defend his saith and religion yet they doe nothing lesse being enemies to his doctrine and true seruants Phil. 3 18. and thinke they doe a meritorious acte to destroy true Christians Mat. 10 17 18. Iohn 16 2 3. The third signe is their ende they aime at which is to serue their belly for filthy lucre they teach things which they ought not 1. Tim. 6 5. Titus 1 11 12. making their belly not Iesus Christ their God Phil. 3. 18. And who would not be ashamed to haue them for teachers who haue their belly for their God coyning new false opinions for temporall commodities sake The fourth marke is from their arte and practise which they vse when they will seduce it is by faire and flattering speeches whereby they steale away mens hearts pretending their good when they meane it not as the Serpent circumaented Eue promising much and performing nothing speaking pleasing things as if they would lay bolsters of doune vnder their elbowes Ezokiel 13 18. and with sweete sugred words praising both the persons and doings of such as they would ensnare like Phisitions who minister delectable things so these sooth and smooth ouer mens faults commending where they should condemae and this is signified as Origen thinketh by sheepes cloathing Mat. 7 15. As greedinesse for their bellies declares them to be rauenous wolues as the Crododile by shew of pitty and humanity doth beguile such as come neere him so do these corrupters seeke nothing but to deceiue by their flatterings like Iudas or Ioab speaking sweete words that without suspition they might put out the sting of erronious doctrine and this their cunning makes it so hard to discouer them and so much the more needefull to marke and obserue them The last thing whereby they are heere noted is the obiect whereupon these impostours doe worke and it is vnwary and heedlesse people which neyther mistrust nor marke their malice Widdowes whose houses they deuoure vnder pretence of prayers and blessings such as Paul speaks of silly women
inumerable for the accomplishment of this our conference to the illustration and clearing of this darke Epistle in some measure for the instructiof the Church be all praise and glory Amen FINIS AN INDEX OR TABLE of the chiefe words and matters opened and treated of in this Epistle ABba Chap. 8. Dial. 14. Abraham a pattern of all iustified persons Ch. 4. verse 1 and v. 22 27. Abraham how the father of the faithfull and heire of the world Chap. 4. v. 13. and 17. Abrahams faith commended ch 4. v 17 18 19. Abraham when iustifyed and why circumcised chap 4. Dial. 1 2 5 6. 7. Abrahams true Children and counterfet ch 9. Di. 2. Abraham how the root of the Iewes ch 10. di 13 15 Abrogation of Moses Law how farre and wherein not ch 6. di 8. and ch 7. dial 2 4. No Abolition of the creatures at the last day but an alteration onely chap. 8. Dial 19 20 21. Abstinence from certaine meates at certain times no matter of Religion or saluation against Iewish and popish abstinence Chap. 14. ver 17. Absolution from sinne first part of Iustification Chap. 5 verse 1. Actions their end and euent Ch 14. v 6. Adams fall Chap. 5. verse 12 6. Adam propagated sin and death into his posterity ch 5. v. 12 13 14 c. Adam compared with Christ to whom hee is like vnlike in sundry respects How and wherein the second Adam excels the first ch 5. v. 15 16 17 18. Adiaphora that there bee such and howe to discerne them and deale in them ch 14 throughout Adoption what it signifies also how manisold what it is ch 8. v. 15 23. Adoption to bee certainly known and how ch 8. v. 16. Adoration by Latria doulia a vaine distinction Ch 1. v. 9. Adulti haue faith by hearing ch 10. v. 14. Aduocate or intercessour how Christ is so and howe the Spirite and what things required to Christes aduocateship and what comfort in it Mary no aduocate Ch. 8. v. 26. and 34. Adultery Chap. 1. v. 29. Affictions their causes kinds ends vses and remedies how they worke patience ch 5. v. 3. 4. Ch 12. v. 12 AEdification what Ch. 14. v. 19. 20. ch 15 v. 2. All not euer put vniuersally but indefinitely and for to take away distinction of nations ch 10. v 11. c 11 32. Almes or benificence vnto the poore how woor thie a duty and what prouocations to it and hinderances ch 12 13. ch 15 25 26. Allegation of Scriptures how vsed by the apostles ch 1. 17. 4. v 3. ch 11. v 13 14 Altars Priests Sacrifices vnder the Gospel and how ch 12. v 1. ch 15. v 16. Ambition what ch 12. v 16. Analogy of faith what Ch. 12. v. 11 12. Anathema what and whither Paul praied to be made so Ch. 9. v. 3. Angels good bad what their power is ch 8 v. 38. Anguish what ch 8. v. 35. Antiquity of the Gospell and of the Doctrine of free iustification by Fairh Ch. 1. v. 2. and 17. Antiquity of Fathers and doctors of the church what we are to yeild vnto it Ch. 9. and 10. in ãâã dial Antichrist Cha 3. v. 5. cha 12. v 10. Apostle what it meaneth how many of their calling authority dignity diligence and efficacy of the Ministery and extent of their commission and other markes whereby to know one ch 1 v. 1. Ch 15. v. 14 15. Iesuites no Apostles Harmony betweene Apostles Prophets Ch. 15. v 20 21. Application of Doctrine how it is a part of faith ch 1 Appeare all must before Christ when and how Ch. 14. v. 12. Arrogancie and pride how differ Ch. 12. v. 16. Astrologie coniecturall or Astronomicall science why and wherein to be blamed Ch. 9. v 9 10. Assurance a necessarie effect of faith Ch. 4. v. 21. Augustine no English Apostle or conuerted vnto the faith Ch. 10 v 18. Authority the kindes and degrees of it causes vse of it How to bee submitted to and why ch 13. v 1 2 3 4 Awakening corporal spirituall why needfull ch 13. v. 11 12. B. Backbowed what it meaneth ch 11. v. 10. Backbiting what ch 1 30. Baptism is not regeneratioÌ but a seale of it whence it hath his force it is not absolutely necessary to ãâã ãâã not ex opere operato ch 4. v 11 and Chap. 6 verse 3. Benefits of the Couenant Ch. ãâã v 29. Blaspheming what Ch. 1. v 24. Ch 14. v. 16. Blesse what it importes ch 12. v. 14. Blessednesse what it is wherein it consisteth the causes and effects of it ch 4 v 6 7 8. Bloud of Christ comprehends his whole sufferinges and obedience why ioyned with faith Ch. 3. v 25. Blindnes of the Iewes ch 11. v 10. Boasters who ch 1. v 30. Body why sinne so called ch 6 v 6 c 7. v 24. Body how the Church so likened ch 12. v. 3 4. Body the resurrection of it ch 8 11. 14. v. 9. c. 8. v. 34 Boldnes in a Minister a good thing the reasons of it ch 15 v 15. ch 9. v. 27. Bondage of the wise to the husband in what things how long and what freeth her ch 7 v. 1 2 3. Bondage to sin and the law wherein it is and how freed from it ch 7. v. 4 5 6. Bound to sin how the ingodly and godlye differ in this ch 7. v. 6. Bow the knee to Christ what it noteth Ch 14. v 11. Branches seeming true Ch 11. v 17 19. Brethren why Christians so called whether Papistes be our brethren or not cha 12. v. 1. and v. 10. C. Calling to a function Ecclesiasticall by whom what workes of it how needfull Ch. 1. v 1. Calling of English Preachers iustified to be of God ch 10. v. 15. Calling vnto Christianity generall or speciall Calling often ioyned with election and why Ch 8. ve 28 ãâã Ch. 9 v. 21. Chap. 9 verse 11. ch v 9. 24. Canon of faith and manners is the written word of God Ch. 14 v. 23. and often elsewhere Cauillers at good doctrin how to be handled ch 3 8. Chambering what it is ch 13 v. 13. Charity or loue how a debt howe differs from others debts ch 13 verse 8. Howe it doth not iustifie vs and yet it is the fulfilling of the Law Chap 13. verse 8 9 10. Charity chiese of Morall vertues it iudgeth coniecturally Chap 12 verse 9. ch 8 v. 38. Chastity lost by drunkennes and gluttony c. 13. v 13 Certainty of saluation by Faith and by hope infallibly by both and why chap. 8. ver 1 24. Certainty of Gods prouidence stands wel with meanes ca 15. v. 30. Ceremonies Legal determined in Christ his death ch 14. v. 1 2 3 4. Christ true God also man and why ch 1. v 3 4. Christ his person his offices his benefits ch 1. ver 3 4. Christ deliuered to death by Iudas and by his Father ch 4. ver 25. Christ why both dead and
how manifold Ch. 6 v. 23. Ch. 1 v. 32. Death eternall wherein it consisteth ch 6. v. 23. Death how wages of sin ch 6. v. 23. Death raigneth as a King how long and ouer whome ch 5 v. 14. Death dissoluer of Nature and marriage ch 7. ver 1 2. Death the meditation of it profitable to keepe from sin ch 5. v. 12 c. Dead to sin and in sinne what it meaneth ch 6. v. 2. Dead to the Law what Chap. 7 v. 4. I Died when the commaÌdement came what it meaneth ch 7. v 9. Debts to be paid and why Ch 13. v. 8. Debate and Deceite why to be auoided ch 1 v 29. Deceitfulnesse of sin Ch 7. v 11. Deceiue vs howe manie waies sin doth ch 7. v. 11. Decree of God c 5. v 11. Desire a praier ch 8 v. 26 Ch 12. v 12. Doing all things commaÌded in a ãâã Legall Euangelicall ch 10. v. 5. Doctrine the roote of exhortation and Mother of Faith Ch. 12. v 1. Chap 15 v. 4. Doctrine the rule iudg of it is Scripture Ch. 9. ver 15 17. Dwelling of sinne what it is how cumbersom Ch 7. ver 17. Dwelling of the spirit what it meaneth and howe need full ch 8. v. 9. E. Elias how deceiued tho a Prophet ch 11. v 2 3. Ecclesiasticall power subiect to ãâã power what to thinke of their exemptions Ch. 13 v. 1 2 3. Election distinguished described by causes properties fruites markes Ch 9 verse 11. Election makes promiscof grace effectuall chap 9 10 11. Election fountaine of all good giftes Chap 11 5. and 15. Election dependes vppon nothing which is in the elected ch 9 11 12. Election manifested in a speciall calling chap 9. ver 24. Election made in massa ãâã rupta ch 9 v. 11. where look for the whole doctrine of election Emulation how it is good and commendable chap. 11. v. 11. Enimies many and mighty Chap. 8 8. Enemies all by nature ch 5. v 10. Enemies to be beloued blessed Chap. 12. v. 14. how profitable Enuy what and why to be shunned ch 1 v. 29. Epistle what it signifies ch ãâã v. 1. Epistle to the Romanes excellent for author matter and method why set afore the rest ch 1. v. 1. Eternall life what it is wherein it consisteth Ch. 6. v. 23. Eternall life how it followeth holinesse of fauor not by merit Chap 6. verse 16 23. Euill not to be done that good may come of it Chap. 3. v. 8. Euill how to he ouer com with goodnesse Ch 12. verlast Euill of crime of affliction Euils inumerable most grieuous ones follow Gods children chap. 8. v. 35. F. Faith the notation of the word Faith distinguished diuersly Faith the partes and degrees of it From faith to faith what Ch. 1. v. 17. Faith the only instrument within man of Iustification and Christ his bloode without man ch 3. v. 25. Faith iustifieth not effectually or materially but relatiuely instrumentallie Ch. 3 1 5. Faith properly taken is not our iustification Ch 9 v. 33. Faiths obiect adaquatum is the whole world inadequatum the worde of Euangelicall promise ch 10 v. 8. Faith litle great the tokens of both ch 1 17. Faith which workes by charity doth iustify chap 9. ver 33. Faith alone in the acte of iustifying but not alone in the heart and life of a iustified person chap. 9 v. 33. Faith a fruite of election and proper to electe ones ch 8. v. 30. Faith b-eedeth assurance doubting commeth not of the nature but of the infirmity of Faith chap. 4. v. 21. Faith resteth on Christ dead and risen for saluation ch 4. v. 25. ch 10. v. 9. Faith makes the generall promises speciall and Sacraments to bee effectuall ch 9. v. 7 8. Faith knowne to him that hath it ch 3 v. 1. Faith once had neuer lost ch 5 ver 2 chap. 11. v. 20. Faith without it it is sinne whatsoeuer is done cha 14. verse ãâã Faith speciall and general ch 14 23. Faith knits to Christ and ground of all comforte and well doing ch 8. v. 1. Faith is the beeing of a Christian ch 11 v. 20. Faith hath righteousnesse and life annexed to it Rom. 1 ver 17. Faith makes persons and actions pleasing to God ch 14. ver 23. Faith certainly perswades all but fullye the strong Christian onely ch 4. v 21. Fall away from sauing grace Saints cannot chap. 5 ver 2. Fasting in Lent not so an cient as Apostles times and no Apostolicall Tradition ch 14. v. 5. Feare of God two solde seruice filiall Feare childlike may stand with faith Feare of God as a Father how due necessary and beneficiall Feare an enemy to security Feare where it is not ther all wickednesse wil bee All this touching feare in chap. 11. ver 20. Feare how it belongeth to powers from all sorts chap. 13. v. 3 4. Feare of paine a companion of euill doing chap 13 verse 4. Fear how an effect of the Law ch 8. v. 15. Feastiuall dayes of the Iewes tolerated after Christ his death til the light of the Gospel mightd sperse these clouds and shadowes of the Law ch 14 verse 1 2 3 4 5 c. Few be the true Israelites but precious like seed cha 9. v. 27 29. First fruites of the Spirit what ch 8 v. 23. why graces so called Free will to euill naturally but none to good vntill grace set the will free chap. 9. v. 16. Fruits why goodworks so called ch 15 v. 28. Fruite in holinesse cha ãâã v. 22. Fruite none by sinne but shame and death ch 6. ver 21 22. Fulnesse of the Gentiles and of the Iewes what it meanes ch 11. v 12. and 25. Fulnesse of the blessing of the Gospell what ch 15. v. 29. G. Garment howe Christ is likened to one ch 13 v. 14. Glasses soure to looke our selues in ch 7. verse 9 10. God his properties of bounty kindnesse patience what they be and whither they should leade ch 2. ver 4 5. God his wisedom vnserch able vncontrouleable cha 11. v 33 34. God his trueth infallible prop of faith and hope ch 3. verse 4 7. God his power varesistable God his power his Childrens buckler and safetie prop of faith chap. 4. ver 21 chap. 11. 23. God his power howe an argument followes from it ch 11. v 23. God not authour of sinne as a sinne but as a recompence ch 11. v 9. God hardeneth as a iudge ch 11. v 7 8. God in deliuering or giuing vp by how many actions and howe iust in them all ch 1 v 26 28. Gods prouidence ordereth all things euen the least worst chap. 1. v 13. chap 15 and 22 24. Gods mercy fountaine of election and of all Consequents thereof ch 9. v. 15 and 18. Gods mercy arbitrary and free ch 9 ver 15. Gods mercy differs from his Iustice ch 9. v. 15. Gods mercies manie and manifold ch 12. and v. 1. Gods mercies a strong motiue to
Shame what it is to the godly and vngodly what it works in both ibid. Shame why mentioned rather then any other fruit of sinne ibid. Sinne the nature kindes filthinesse and danger of it ch 6. v. 23. Sinne to liue in it what Ch 6. v. 1. Sinne to abound what ch 5 v. 20. Sin how first husband ch 7 v. 4. Sinne how mortified and dead not in a moment cha 7. v. 4 5 6. Sins our cause of Christs death and what it shoulde admonish vs of ch 4. v. last ch 5 8. Sinnes none veniall in their owne nature ch 6. v 23. Sins how venial ib. Supper of the Lord howe to prepare to it ch 2. v. 25. T. Tribulatiou see affliction Trust in God see faith Truth of God is for our comfort and imitation Ch. 3 v. 3 4 5 6 7. Truth of God not impeached by mens vnbeliefe Ib. Truth of God how renow ned by our liues ibid. V. W. Vanity how creatures subiect to it and why Chap 8 verse 20 Vnbeleefe a Mother and maine sinne reasons against it and why wee ought to beleeue God Ch 11 v. 20. Will of God ch 12 v. 2. Word of God see Scripture Workes good which bee and why to be done What required to a good worke ch 2 v. 6 ch 14. v 5 6. Works neither ãâã nor merit and why see Law Works to what ends they are to be done seeing they iustifie not ch 2 v 6. Z. Zeale what erroneus and wise ch 10 v 2. Zeale without knowledg ibid. Zeale ioyned with knowledge and of what thinges ibid. Zeale of the Iewes faultie sundry waies Ibid. Zeale of Papists blind and furious Ibid. Zeale rare in Protestants Ibid. Zealous why we ought to be and why we should take heede of blinde zeale Ibid. Also Ch 12 v 11. Errata Muse not courteous Reader that thou doost meete with these faultes for there would haue beene farre more if the great diligence of the Printer had not preuented it the blinde Coppy and wine owne ouer-sight were so bad Correct therefore with thy pen these heere noted ere thou beginne to reade and beare with the rest PAge 3. l. 25. read Reuocation p. 4. l. 12. r. it p. 8. l. 11 r. exordium p. 9 l. 34 r. his afore free and for after grace and in the mar r. the Gospel after of p. 21. l. 3. strike out which of it selfe and place it before could in l. 32. P. 22. l 16. r. gift p. 23. l. 19. r. few l. 22. r. meane ones p. 25. str the 9. and 10. lines wholy p 27. l 35. r. whom p 32. l. 28. r be p 43. l. 17. r. too high p 54. l. 6. r. 1 Iohn p 57. l 19. r with P 61 l 14. r by for on in p. 63. the lines 12 13 14 15. 16. must be ioyned to l. 6. p. 72 str out whole lines 7 8 9 10 p. 73. r. all matters after attribute P. 84 l. 18. r. these foure p. 89. l. 13. r. Antimisthia p ãâã l. 1. r. as in killing Abcl. p. 107. l 4. r. doth not p ibid. l 16. r. iudgement for Law l. 32. r. coactiue p 112. l. 19. r. of the 1 chap. p. 133. from the two last lines vnto the 14. l of p. 135. all belongs vnto the 6. Dial. p. 186. l. 31. r. righteous p. 189. l. 3. r. Ro. 12 2. p. 272. str lines 26 27. p. 277. l 26. r hencc p 284. l 8. ãâã hence p. 362. mar r. imputetur p. 366. l. 34. str actions p. 385. in mar r. habent p. 390. l. 17. r. frced p. 397. l. 1. str on t hauing a little paper left p. 409. l. 29. r. sick p. 428. l. 18. r. now p. 442. l. 7. r. and workes it is a good signe p. ãâã l. 1. r. word and 446. morg r. deplorat 451. l. 14. r. good p. 488. l. last r. truth p. 489. str 5 last lines p. 502. l. 15. r. after vnable by his-own vnthriftinesse p. 527. l. 15 ãâã r. followeth and his merites p. 563. l. 19 20. r. to our spirit and with our spirit p. 596. l. 6. r. explication p. 606. l. 25. r. our error p. 6 ãâã 1. l. 34. r. ãâã p. p. 614. in ãâã ãâã p. 628. l. 14. r. or some thing which hath Analogic and proportion with faith p. 650. for thirdly r. secondly l. 35. angels for diuels p. 652. l. 31. read probable onely p. 673. l. 1. r. Silas p. 679. mar r. vniuersum genus p. 693. l. 19. r. be iust p. 719. l. 30. r. having p. ãâã l. 3. r. ãâã p. 759. l. 11. r. ver 3 4. of this chap. p. 802. r. christ for faith p. 833. r. preaching p. ãâã l. 21. r. hath not done p. 848. r. are things pa. 860. l. 32 r. it is not true p. 862. l. 23. r. sub testo p. 865. r an agreement p. 882. l. 18. reade Antopistos p. 867. mar r. prophetarum p. 897. l. 13. r. anomia p. 976. r. one beleeuer page 979 l. 11. so the promise p. 991. l. 28. r. or for of p. 997. l. 31. for gods iudgement ãâã these are things p. 902. l. 1. r. as christ p. 925. l. 6. r toward the end p. 1016. l. 32. r. allow them p. 1023. l. 15. r. three p. 1041. l. 10. for but r. nor l. 12. r. canon p. 1042. mar str Orineus p. 1048. in mar r. one for euen and write after doc Fulke p. 1069. l. 5. r. correction pag. 1085. l. 27. r. vnprofitable 1090. l. 10. ãâã good lawes 1101. l. 13. r. acknowledge p. 1106. ãâã 4. r. retchles p. 1113. l. 21. r. for ãâã l hy p. 1121. l. 1. r. also defended Peters abiuring after marriage p. 1126. l. 31. r. vices for duties Acts 9 1 2 3. Ro. 3 24 25 26. Paul was separate 1. to eternal life 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle Prou. 3. Psal. 119. 10. 11 c. Nouelty a note of error Antiquity of verity By Prophets here be ment such as preached to the people as Nathan thogh they did write no prophesie Scriptures Vse Foelix Holy Ends Vses of the Scripture This putteth a difference betweene the Gospell and Law Son of God Iesus Christ. Lord. Seed of Dauid Gal. 4 4. Iohn 1 14. Christ had his humainity from Dauid not his ãâã Ioh. 5 26. and 2 19. Eph 4 10 11 Acts 26 8. Rom. 4 17. Son of God Apostleship Ephel 3 8. 1. Cor. 15 8. It is a certain token of a faithfull Minister when he can account the profit of the hearers to be ãâã ãâã and vantage Paul his presence and preaching was fruitfull to other Gentiles and he wished and hoped it to be toward the Romaines Diuinity heer in excelleth Phylosophye which is not made for al men and the Law of Moyses giuen into one Nation only Acts 2 45 4 34. Habak 2 4. Papists must blame the Prophets and Apostles and
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
worke done so doth not the Hypocrite he looks to the act onely being carelesse of affection The one doth rather desire to be then to seeme to be the Hypocrite is quite contrary The one cleaueth to the Lord with purpose of heart the other is wauering and vnstable The one is led to good or to shun euill with regard of fauour or feare the other that hee may please God The one complaineth of his infirmity rather then hee will praise his good deedes the other delighteth to heare of his owne good doings The one saith little doth much the other doeth little and talketh much The one doeth cloake bad actions with good pretences so will not the other Tim. What further obseruations and instructions from this Text Silas First vpon this text is grounded the distinction of the inward and outward Sacrament Also of the visible and inuisible Church Secondly that as euerie Sacrament hath a Signe and a thing signified so these two are euer ioyned in the right vse of the Sacrament the one taken outwardly by the sense the other inwardly receiued by the spirit Lastly that grace is not tied vnto the Sacrament which some haue without grace and the benefites promised the thing of the Sacrament is separate from the signe vnto all beleeuers CHAP. III. DIALOGVE I. Verse 1 2. 1. What is the preferment of the Iew or what is the profit of Circumcision 2. Much euery way because vnto them of trust was committed the Oracles of God Timotheus IN few wordes lay downe the sum and order of this third Chapter Sil. The Apostle stil goeth on to proue the Iewes to be guilty thorough sinne of Gods wrath that whatsoeuer prerogatiues they had on Gods part to grace them yet because of their vnbeliefe and other transgressions they were no more iust before God then the sinfull Gentiles as he confirmeth by sundry authorities diuine out of the Prophets and Psalmes whereuppon hee inferreth that by the workes of the Law none be iustified in the sight of God and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle that all elect sinners bee they Iewes or Gentiles are iustified without the workes of the Law by the faith of Christ. Touching the generall parts of this Chapter they bee these three First is a confutation of diuers cauils and calumnious Obiections which the Iewes might mooue on their owne behalfe out of such thinges as Paul had written vntill verse 9. The second from the 9. Verse vnto the 21. wherein he both propoundeth proueth the quality both of Iew and Gentiles in the case of sin and damnation In the third and last part he inferreth and by vnanswerable reasons demonstrateth this affirmatiue proposition All men bee iustified by faith from verse 21. till the end of the Chapter Tim. What is the drift of this present Text Silas To bring the Iewes the better to the sight of their owne sins and wretchednesse by answering such things as they obiected for their owne defence For it might trouble them which the Apostle wisely foresaw to heare Paul so extenuate Circumcision and other priuiledges Tim. What is the first Obiection and how doth the Apostle answere it Sil. The Obiection is this If notwithstanding Circumcision yet the Iew and Gentile be alike sinners and miserable wherein then is the preferment of the Iew in what doth he excell the Gentile For it were absurd and iniurious vnto God himselfe to equall the Gentile vnto the Iew. To which the Apostle so answeareth as leauing them equall for guilt of sinne yet he giueth to the Iew his prerogatiue Tim. What be the parts of this Text Sil. Two First a question in the first verse Secondly an answer in the second verse Tim. What learned we out of the Question Silas Three things First how hard a thing it is to bring men to yeelde to their owne conuiction and condemnation Secondly that men naturally do affect excellencie to bee thought better then others Thirdlie that such Ceremonies as men are accustomed to they cannot abide to haue them reproued And adde this as a fourth That Preachers must wisely preuent and remoue what may be scrupulous to the weake or occasion of slander vnto the malicious persons Tim. What did we learne of the answere Silas The Wisedome of the Apostle who in reporting the preferment of the Iewes doth not onely stand vpon the vertues of the Iewes but-onely reckons such things as were meete and belonged to God being his benefits least they should be proud For he doth point at many things in that hee saith Much euery way yet mentioned onely the Oracles of God as the chiefest of his sauours which is signified by the word First noting not an order but the dignitie of this priuiledge as generall containing the rest and most excellent surpassing the rest Tim. Whence did he setch this word Oracles Silas From the Gentiles who vse to cal the answers which were giuen by Apollo at Delphos by the name of Oracle Tim. What did this teach Sil. That wee should not put Religion in wordes when wee may vse them without any wrong vnto the truth Tim. What is meant heere by the Oracles of God Silas All the Scriptures of the Old Testament both Moysaicall and Propheticall but especially the free promises of grace and saluation by Christ. These Oracles were committed to the Iewes not as another mans thing laide to pledge but as their owne treasure to be enioyed for their vse to instruct and comfort them if they could haue vsed it well Howbeit thorough their owne fault they serued not to this end and so they lost the right of this prerogatiue so as it nothing profited them Tim. What instructions were giuen from hence Sil. Three that to haue the word of God amongst vs is the greatest priuiledge and sauour that God giueth to any people because hereby Gods counsell for our saluation is reuealed and men are called to the kingdome of heauen and to other fauours concerning the life to come therefore we ought to esteeme and loue the worde aboue all other things because God will not let the contempt of such a precious treasure goe without reuenge Secondly wee learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde which should woorke in vs great care of thankfulnesse to God with study and an earnest desire of pleasing him Thirdly wee learne that the office of the Church toward the word is to be a keeper of it for it is of trust committed to vs as a iewell to be kept the duty of the Church herein doeth consist in foure particulars First to interprete and giue the true sence of the worde Secondly to seuer it from all false and bastard Scriptures Thirdly to propound foundly the doctrine of the worde to the Children of the Church Fourthly to preserue the doctrine vncorrupt and to punish such as depraue it and herein the
Iewes acquitted themselues wel for they safely kept the scriptures from falsity and corruption euen to this day and in the dayes of our Sauiour when many other faults both in manners and doctrine were laid to their charge yet they were not charged with deprauing the word DIAL II. Verse 3 4. For what though some did not beleeue shall their vnbeliefe make the faith of God of none effect God forbid Tim VVHat then is the summe of this Text Sil. An answere to a newe obiection of the Iewes which was this that the Oracles of God were in vaine committed to the Iewes and that God did delude his people with empty promises seeing many of them did not beleeue Gods worde and promises vnto which the Apostle answereth that the vnbleefe of men cannot change the trueth of God seeing it is Gods propertie to bee true whereas all men are liars naturally which constancie of God in his trueth hee proueth by testimony of the Psalme 51. 4. Tim. Expound the words contayned in the obiection to make a way thereby vnto some lessons doctrines and duties Sil. These words for what though imply this to depend and follow of the former as thus in the Oracles which GOD gaue his people there passed a mutuall couenant God on his part promising grace and life the Iewes on their part promising faith and obedience though they proued perfidious and disobedient why should this derogate from the trueth of God Whereas hee sayeth some this word distinguisheth the holy and beleeuing Fathers from the multitude of vnbeleeuers so then albeit the greatest part were perfidious and gaue no credite to these Oracles which God had left with them of credite and trust to bee both preseruers and dispensers of them yet also there was still in that people such as were elect and faithfull in respect of whome the promises were not frustrate and voyd By vnbeliefe is meant here not only their not beleeuing the things promised by God in his word but withall their rebellion in falling from God and his true worship vnto Idols and vanities and by faith vnderstand the fidelity of God or his constancy in keeping his word and promises as the Heathen Oratour hath described faith to bee a constancy and truth in obseruing sayings and couenants and herewith agreeth the notation of the word fides quia fit quod dictum est For this faith to bee of none effect is asmuch as to bee voide and vnsulfilled as who should say shall God be held vnconstant and spoyled of his truth for the infidelity and perfidiousnesse of men This introgation hath the force of a negation it is as if he saide No it is not so because whiles many were vnbeleeuers yet not a few there were to whome God fulfilled his faith and truth euen to so many as brought with them the condition of obedience Tim. What learned we out of the obiection Sil. Sundry things first all that haue Gods Oracles and heare and reade them doe not beleeue them because it is not in themselues who are all alike vnable to beleeue but in Gods purpose who hath ordained some to faith and not othersome Tim. What is the vse of this Sil. That such as doe beleeue should heerein acknowledge the free mercies of God Secondly that such as yet doe not beleeue should earnestly begge it by prayer and waite for it with patience in the constant vse of the meanes with all simplicity and diligence Tim. What other instruction from hence Sil. That the word of God as it standeth of letters and sillables hath no strength to be get faith in mens harts because many heare the sound of the word and yet neuer beleeue nay are thereby more hardened in ãâã as the Iewes in Esayes time Esa. 6. 9. Tim. Whence had the word this power to beget faith Sil. From the ordinance of God appoynting it to such an vse Secondly from the spirit of Christ working together with it the like is to bee thought of the Sacraments for the elements or the action about them hath not any force in them to encrease faith but all this dependeth vppon the will of GOD who at his good pleasure giueth grace when he will and to whome he will Tim. What vse was made of this paynt Sil. That none ought to rest in the woorke of hearing or receiuing the mysteries but must pray that the spirit of Christ may ioyn with his word and mysterle to make them effectuall for good to vs. Secondly that euery one that meaneth to profit by the worde and mysteries shoulde fitte and prepare themselues as they are commaunded in the word Tim. What other things ãâã arne we from the obiection in the third verse Sil. This though al beleeue not yet all which be within the visible Church stand bound to beleeue the word because there is a mutuall couenant betweene God and euery member of his Church for God on his part promiseth his sonne and eternall life with him this is the faith of God and we for our parts promise and vow that wee will beleeue his word and this is the faith of men The faith of God is passiuely that whereby God is beleeued so here or actiuely that whereby we beleeue God Tim. Where vnto should this serue Sil. As a weapon to fight against our naturall distrust and vnbeleefe considering that we haue vowed against this Tim. What are we taught from this second part which is the answere Silas Diuers Lessons First this speech God forbid it being a word of detestation to shew how hee doth abhorre the thing obiected shold not be vsed in vain and childish matters as most commonly it is but in graue and serious businesse and when the heart is affected Secondly the vnbeleefe of men cannot frustrate make voyde Gods promises because howsoeuer some remain vnbeleeuers yet others which do beleeue they feele the effects of Gods promises Tim. What followes of this Sil. Two things first that the blindnes and contumacy of some hearers must not discourage the ministers in their function Secondly that the people shoulde not refraine from holy things for the wickeds sake because there will alwayes be such as to whome Gods word and ordinances will bee offered in vaine yet they shall not goe without a blessing to the humble and contrite sinners DIAL III. Verse 4. Yea let God be true and euery man a lyar as it is written that thou maist be Iustified in thy words and ouercome when thou art Iudged Tim. WHat is the drift and purpose of this Text Silas It doth set foorth and extoll the constancy of God in keeping his worde Secondly he doth confirme that which he had said concerning the truth of God by the authority of Scripture which he fetched from Psalme 51 4 5. Tim. How is the truth and constancy of God set forth Sil. By the contrary that is by the vanity and falsehood of men who are lyars Secondly by the authority of Scripture out of the Psalm 51
things belong to God and Prouerbes He that searcheth the glory shall be confounded with the maiesty also Esay 6 2. the Cherubins couering their faces before the throne of God teach vs this modesty that we should not pry into that which God will haue kept secret from vs. This doctrine may bee set foorth by the comparison of a weake eye vnable to looke on the sun in his beauty and strength or of a simple or ignorant Boore presuming to sift and scan the important affaires of Princes and States euen such madnesse is it in silly man to reason and striue against God thinking to bring his actions and decrees vnder our controulement and censure as if all without our reach ought to bee reiected Tim. What profit is to be made of this instruction Silas First it serues iustly to reprooue the audacious wickednesse of such men as are too busie to examine God and his wayes why hee made the world no sooner what hee did and where hee was before the worlde why hee made them men and women why hee made some poore and not all rich why he would not chuse and saue all why hee suffered Adam to fall sithence he might haue kept him from sin c. Such persons little consider how easie a thing it is for that infinite maiesty to confound these curious fooles with his very becke Secondly the godly are here to bee exhorted to bridle this wickednesse in themselues by a due meditation of Gods infinite greatnes compared with their owne most pittifull smalnesse being in respect of him not so much as a droppe of water in respect of the whole sea or as a little dimme candle to the light of the sun How small a portion of that incomprehensible wisdome doe we see This therefore will bee our wisedome to labour in al sincerity and humbly to know beleeue and doe that which wee by his word shall perceiue to belong to vs. DIAL XIII Verses 20 21. Shall the thing formed say to him that formed it why hast thou made mee thus Hath not the Potter power ouer the clay to make of the same lumpe one vessell to honour and another to dishonour Tim. VVHat doth this text containe Silas The reall answere of Paul to the thing obiected to wit cruelty in God if for his very will sake he should chuse some to life and harden others The former answere was personall beating down the presumption of such men as would call the workes of God to account now he satisfieth the very matter obiected Tim. What is the summe of this reall answere which Paul makes to the thing it selfe Silas Thus much that though God shew mercy where hee will and shew no mercy where hee will not yet none may repine at him or accuse him of cruelty The cause here of is the most high and absolute power that God hath ouer his creature to dispose of it as pleaseth him himselfe being the supreme cause of all and independant all other things rather depending on his pleasure Tim. In what manner or forme is this set downe by the Apostle Silas By a parable or similitude wherein men are likened to a pot of clay and God to a Potter The substance whereof is thus much that as a pot may not finde fault with the Potter howsoeuer hee make it because hee hath full power ouer the clay to make what hee will with it so God hath absolute power ouer men to dispose of them as he liketh either to death or life and therefore hee cannot be charged with cruelty though he reiect and cast off some for his meere pleasure sake This comparison our Apostle borroweth from other places of Scripture as namely from Esay 45. 9. and Iere. 18. 1. 2 3. Tim. Doth this comparison hold in all things doth God man agree in euery thing as doth the Pot and the potter Silas No they differ in these things First the potter hath matter to wit clay prepared to his handes God made man of nothing Secondly man hath vnderstanding and will the clay hath not so much as anie motion Thirdly it is a greater matter to destroy a man than a pot of clay Similitudes saith Chrysostom are not of force touching all parts for theÌ many absurdities would followe it is sufficient to holde in that for which it is brought Tim. In what things doth this similitude consist Silas First as sundry pots be made out of one lumpe so all men are made out of one masse whether we consider men in the estate of their creation or corruption yet the Originall beginning of all men as touching their bodies is all one and the same to wit clay or slime Secondly the power and right that God hath ouer men is as great as any potter can haue ouer the pot yea and much greater without comparison Thirdly the pot if it could speake may not reason with the Potter why was I made so and not so neither may man reason with God why he made him thus or thus Lastly as the Potter of what forme soeuer the pot be made taketh nothing froÌ it so neither doth God take any thing from man what end soeuer he appoint him vnto Man was beholden to God for whatsoeuer hee is or hath but man gaue nothing to God Tim. To what scope and marke doth this similitude tend Silas Not onely to checke such as repine at Gods eternall decree of election and reprobation but to cleare this decree from all suspition of cruelty and tiranny because as his mercy is arbitrary so his right in and power ouer his creatures is absolute Tim. Now tell vs what instruction we are to learne from this latter end of the 20. verse Silas That it is not lawfull for men to contend or striue with God about-any thing which hee decreeth before all times or which he doth in time Tim. Howe may this doctrine bee fitly gathered from this text Silas In this wise by an argument a minori if the pot must rest in the will of the Potter without questioning or expostulating why it was made in this base forme or to such a vile vse much more are men to be satisfied with the will of their creator without repining or reasoning against it if it be an vnworthy and vnreasonable thing for the pot to question with his Former much more vnmeet is it that man should question with his Maker Tim. What may be the reason of this doctrine Silas First because God himselfe being most iust his will is the highest and most perfect rule of al righteousnes insomuch that whatsoeuer it bee that is once knowne to bee willed of God must without ali question and dispute bee helde for most vpright and iust and cannot bee but a most grieuour sinne to quarrell with him or to answer him againe Tim. What vse is to be made of this first doctrine Silas First it serueth to stop the mouthes of all such as cauill at the doctrine of Gods most free
predestination whereas God expresly faith that he sheweth mercy where hee will and sheweth not mercy where hee will not these wicked men contend with God and charge him to be cruell and tyranicall when they heare it taught out of Scripture that for his meere will sake GOD doeth reprobate some forgetting theÌselues to be vnmatches with God pulling vpon themselues worthily that woe threatned to things formed which striue with their Former Esay 54. 9. Secondly from hence are reprooued such as mislike any of Gods workes as their owne estate or condition of life or of the weather or such like workes of God as they which suppose and sticke not to speake that it had bin better for them that they had been made rich or of more streÌgth c. what is this but for the thing formed to picke quarrell or prescribe lawes to the maker Thirdly heere is a warning vnto all the children of God to holde themselues content in all things with that which pleaseth God doe it neuer so much exceede their reason or crosse their affections adoring with reuerence and humility such iudgements of his as they are not able to conceiue the true causes after the example of Iob chap. 1. and of Dauid 2. Sam. 15. 23. Tim. What other doctrine are we to gather out of the 21. ver Silas That the power and right that God hath ouer men as touching their finall ends is absolute and vndependant without any respect at all to any thing or merite in man good or bad either to their sin actuall or originall or to theis holinesse faith and good workes For albeit it is most true that good workes are loued of God and freely rewarded in heauen and there are neuer any condemned in hell but for their sinnes either of birth as in Infants or of life too as in men of yeares which is enough to cleare God of iniustice and cruelty that he neuer executes any iustice vpon his creature but for his foregoing iniquities yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate hee setteth downe none other but the absolute power and will of God that hee may appoint of euery man as hee pleaseth for God doeth whatsoeuer hee pleaseth both in heauen and earth Tim. How may this doctrine bee gathered from this text Silas The very text giueth power to the Potter to put vpon the pot what forme and vse he will with as good yea and much better reason it standeth that the like power be ascribed vnto God the reason is because there is no proportion betweene God and a Potter who is by infinit degrees inferiour to God Secondly the Potter hath the clay made to his hands but Gods hand made all men and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed and not created by him For as touching God his right is such and so absolute that he might haue made man or not haue made him hauing made him vpright hee might haue brought him to nothing as he made him of nothing and all being corrupt in Adam he might haue reprobated and refused all without any wrong nay most iustly concerning all which none could haue controuled him sithence hee did all this not of any necessity of his nature but out of the liberty of his will and absolutenes of his power which as it is vnsistable so it is vncontroulable by flesh bloud yea by any creature in earth or in heauen the greatest men are vnder another God at least is aboue them but God is supreme and hath none aboue him Tim. But what difference is then betwixt God and such other tyr annicall rulers as for their pleasure sake destroy their subiects as the Muscouians the Turkes c. Silas Yes there is great difference first these Princes made not their subiects Secondly their power is limited by law and conscience or religion they be set vp by God and must raigne for God Thirdly being sinfull men their luste and desire is sinfull whereas Gods will is pure Lastly tyrants respect wicked endes to satisfie their sauadge cruelty whereas Gods purpose in sauing or destroying respects the praise of his ãâã and mercy most holy and good ends Tim. Tell vs what vse we are to make of this doctrine Silas First it reproues such as make Gods decree of reprobation to depend vppon Gods fort seeing sin in men Tim. What reasons haue we against this Silas First a plaine text verse 9. and 15. Secondly ãâã abridgeth the absolute will and power of God and subiecteth his will to mens merites Thirdly then all mon being sinners by nature must needs be ãâã and cast away Fourthly then had there beene an cause to obiect iniustice to God for euery one will confesse it iust to reprobate for originall sin foreseene but without respect of vnworthines to do it argueth iniquity Tim. What other vse of this doctrine Silas It serues to teach all men patience in ãâã and thankfulnesse in prosperity for seeing all which hapneth dependeth on Gods will it is reason to bee patient if ought fall out not well and thankfull to God if all be well Tim. What other doctrine from this 21. verse Silas That all men are not elect because there are vessels to dishonour Againe the similitude of a pot doeth warne vs of our ãâã and britle estate howsoeuer strong wee soeme to be yet we are broken asunder very quickly euen as a pot is so one quashed so is man as an earthen vessell which consideration should serue to worke both humility seeing we are so feeble and mortall and watchfulnesse also seeing wee know not when the pot will breake at what houre the thiefe wil come death being euer at our elbowes and the time as vncertaine as the thing is certaine DIAL XIIII Verse 22. What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath which he hath prepared to destruction Tim. IS the reading of this verse full or is there somthing lacking to perfect the reading Silas There must be a supply of a word or two as thus who shall accuse God or what hast thou to obiect against him Tim. Tell vs now the drife and purpose of this text Silas The purpose is to cleare the counsell of Gods reprobation from al tyranny by rehearsing the true causes reasons why God electeth some and reiecteth others all being equall both by creation and coruption of nature this is the argument Whosoeuer hath absolute right wil doe nothing but vpon good causes and reasons can be no tyrant Such an one is God our celestiall Potter therefore hee is not guilty of iniustice or cruelty though he appoint some to glory and others to punishment eternally for all his endes bee as righteous as his power is soueraigne Tim. Declare vnto vs these finall
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
also vniuersally proclaiming that there is no man liuing which sinneth not in thought word and deed and that continually Tim. What vse heereof Silas It confutes such as vainly and falsely dreame of perfection as the Libertines Familists Anabaptistes Papists which hold the Law possible to bee kept and that men may be without any mortal sin and doe more then is commanded or haue an absolute holynesse and freedome from sinne by the holy Ghost Secondlie it exhorts all Gods children to see and feele theyr owne wants and weaknesses and in the sight and sence of them to lament striue towards perfection Phil. 3 12 13. to confesse our imperfection is our best perfection In remission of sinnes not in perfection of vertues consistes our blessednesse Tim. What other lesson from this part of the verse Silas That the renewing of a man beginneth at his minde not in his body and outward members and actions but first in his vnderstanding part which beginning so it must spread abroade into the will affections and members of the body as mans sall began at the tainting and abusing his minde through vnbeleefe to the worde of Gods threatning so his restoring must take beginning thereat being Queen and mistris to guide all the rest Knowledge of Gods will is the first work of the regenerating Spirit Tim. Let vs goe forward to the second part of this Texte the Exhortation and tell mee what is meant by The will of GOD Silas Not that faculty of power that is essentiall in God whereby God purposeth and decreeth all thinges from euerlasting Rom. 9 16 18 19. but the things which God willeth Of which the Lawe is one part requiring duties to be doue towards God and man and the Gospell another part requiring men to beleoue in Christ repent of their sinnes Iohn 6 4. 1 Iohn 3 23. 1 Thes. 4. 3. The reuealed will then is meant heere namely the promises and precepts of the word and not his secret will In our common speech we vse to say this is my will whoÌ we meane not that part of the soule by the which wee will and desire things but the things themselues which we do desire so heere it is taken Tim. To proue what this will is what doth it signify Silas First plainly and distinctly to know it Secondly to try and discerne it from that which is not Gods wil Iohn 10 4 5. Rom. 2 18. 1 Thes. 5 21. Actes 17 11. Thirdly with sound iudgement to allow and heartily to loue things agreeable to his will Phil. 1 19 Psal. 119 14 16. O how do I loue thy Low it is deerer to me c. Lastlie with choarefulnesse and diligence to performe it and to conforme our whole life according to the rules of it Iohn 10 14. Iam. 1 22 23. 1 Iohn 2 4 5. Tim. What Doctrine are we to learne from these words thus expounded Silas Seeing that the approouing of the wil of God is a speciall part fruite and effect of our renewing as this particle That doth imply it doth teach therefore that none but regenerate persons borne anewe by the holy Ghost can loue and embrace Gods will by Fayth and obedience to it All vnregenerate men either thorough ignorance they do not know it or if they knowe it through malice of their hearts they hate and abhorre it as heretickes and prophane men or thorough hypocrisie they may speake and professe well of it yet they refuse to frame themselues according to it As very many which are called Christians are very forwards to heare the word to commend the doctrine which is taught to condemne things which are contrary to the wil of God and to praise the Preacher of the worde to make great shew of zeale both towards the word of God them that bring it like to Herod Marke 6. and Simon Magus Acts 8. too like others which liue after it and to ioyne in fellowship and company with them and yet beeing transported and cleane carried aside by some wicked affections as vncleannesse couetousnesse wrath pride or the like they neuer submit to the will of God to doe it but most miserably faile in their practise preferring and taking part with their owne corrupt will against Gods will Whereas the truely regenerate person as hee hath his eyes open by the illumination of Gods Spirit to see in part what the will of God is so he striueth earnestlie to performe what hee knoweth to beleeue that which God doth promise to do what he biddeth to leaue vndone what he forbiddeth to feare what he threateneth to reioyce in his comforts At a word to order guide his thoughts words and deeds by the sound rule of his word as he may please God in them all as the Prophet Dauid professeth of himselfe that hee was purposed to keepe the righteous statutes of God and had sworne to obserue his testimonies Psal. 119. And the blessed Apostle Paul as he witnesseth of himselfe desireth to keepe a good conscience and to liue honestly Actes 24 16. Heb. 13 18. So euery one of Gods children according to the measure of grace receyued in their new byrth it is their hearts desire and constant endeauour to expresse in their actions that knowledge they haue of the will of God and by their owne obedience to Gods will as by a sure token and marke their regeneration is sealed and made knowne to them 1 Iohn 2 4. I am thine Lord saue me for I keepe thy commandements saith Dauid Thus may euery godly man conclude that God is his Father wil saue him because he labours to please him by liuing according to his word For not euery one that saith Lord but he that doth shall enter into the kingdome Math. 7 21. Such for their firmenesse in the state of grace and saluation are likened to an house built vpon a rocke which neuer shall be remoued Math. 7. 25 26. Tim. What other lesson may we take from hence Silas The onely rule of faith and manners is the will of God reuealed in his word The Shepheards voyce is that which the sheepe are to hearken to and follow and Gods will is that onely thing which his people must approoue of beleeue and practise The reasons hereof be First because the will of God onely is good it commendeth all good things it condemneth all euill things the will of all other creatures is so farre good as it accordes with this also it makes men of ill to become good for it conuerteth sinners Psal. 19 7. The second reason is because this will of God is acceptable there is nothing that we eyther thinke speake or doe which is acceptable or pleasing to God if it swerue from his will to the which whatsoeuer is agreeing that and that onely he liketh blesseth and rewardeth as it is written Great is their reward that do thereafter Psal. 19 11. Thus Abraham Isaac Iacob Elias Zacharias Elizabeth and whosoeuer else