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
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 thēselues 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
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 〈◊〉 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
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
it that offendeth humane reason in this Doctrine of free predestination Silas Two things especially The first thing is that God should hate some and loue others onely for his wil sake without respect to worthines or vnworthines by which meanes the bad may be loued and the good may be hated Secondly reason cānot perceiue how of them which are in like case some should be chosen and others refused or how they which are equall should vnequally be dealt withal without iniustice as if a Iudge of two malefactors should acquit one and punish the other or a King of two valiant Captaines should prefer the one and disgrace the other Reason seeth not this to be iust therefore thinketh it to be vniust in God to saue some men and punish others whereas all were sinners lost alike Tim. Whence comes it that reason doeth thus cauill against Gods decree Sil. First because this mysterie though it bee not contrary to sound reason yet is aboue the reach of reason the naturall man perceiueth it not euen as a sore eie cannot looke against the brightnesse of the sun Secondly reason dreameth God to be subiect to humane lawes and to be able to do no more to his creature then a Maister to his Seruant or a King to his subiect who are held to be vnrighteous if in distributing paines and rewards they do not obserue a proportion Tim. What are we to learne from this Obiection Silas First that reason till it be reformed is neyther subiect to God nor can be Rom. 8. therefore they must needs erre which in diuine matters do consult with humane reason as he must needs loose his way which followes a blinde guide Secondly wee learne that it is no newe thing to barke and cauill against the Doctrine of Gods predestination charging it with iniustice and him with respect of persons if it be so now it was so in the Apostles times Thirdly we learn that the foreknowledge of God touching men what they would be or not bee was no cause of Gods decree in his election or reprobation because then there had beene no place for this obiection to charge God with iniustice for if he had chosen such persons onely whom he foresaw would be iust and righteous and refused such as he foresaw would be wicked and vnbeleeuers all men would haue acknowledged this to haue beene as iust proceeding but when it is saide that for his wils sake such as were equall are distinguished some purposed to life others reprobated to death this vnto reason sauours vnrighteous Tim. How is this Obiection answered Silas First by a negation or deniall God forbid Secondly by a confirmation of that denial by a testimony of Scripture For he saith to Moses c. Tim. What is the deniall Silas God forbid as who should say let it neuer enter into the heart of any man to thinke than God should be vniust Tim. What is our instruction from this deniall Silas That it is our dutie to acknowledge God to bee righteous in all his decrees workes and wordes which hee doth in men by men or vppon men or any other creature whatsoeuer though the causes reasons ends of his doings may be hid from vs yet we are bounde to adore them as holy and righteous The reasons 〈◊〉 be First because it is written that God hates iniquity Psal. 5 4. that he is righteous in all his waies Secondly he is the iudge of the world and therefore cannot be vniust Rom. 3. 5 Gen. 25 18. Thirdly the wil of God is the 〈◊〉 dause of all right 〈◊〉 whatsoeuer he wil it must be because hee wiss it whereas in men things must first be iust and then they are to will them Lastly if a Creditor hauing two debters may forgiue the one and cause the others to pay 〈◊〉 King 〈◊〉 ohe 〈◊〉 and spare another and yet 〈◊〉 how much more God who had not beene 〈◊〉 if all had beene appointed to death as Augustine saith 〈◊〉 being debters to God by mans fall if he take not his debt of one he hath whereof to 〈◊〉 and if he 〈◊〉 take it of another he hath not whereof to complaine Mercy is shewed without iniustice mercy is free floweth from loue vndue whereas iustice is to giue euery one his due Tim. What vse of this 〈◊〉 Silas It serues to stoppe the mouths of such as belche out 〈◊〉 〈◊〉 against the 〈◊〉 〈◊〉 and iustice of almighty God Secondly it admonisheth vs to think of God with 〈◊〉 and humiliation in whatsoeuer he doth yea when wee cannot reach the reason of his purpose and actions For it is against reason to measure Gods counsels and actions by the rule of our baiardly reason Tim. How doth Paul confirme his deniall Silas By a testimony of Scripture the summe whereof is thus much that God hath an absolute power ouer all men to chuse whome he will and whome he wil not chuse to harden Tim. What are wee to learne out of the preface before the testimony Silas This in that Paul appealeth to the Scriptures we learne that they be an all-sufficient iudge to determine all controuersies in religion as they bee a perfect canon both of faith and manners Tim. But the Scriptures ure dumbe and a Iudge ought to speake Silas The Scripture sayeth to Moses and therefore speaketh and therefore fit to be a iudge for if a mans testament be of force as if himselfe were aliue to speake to decide all controuersies which arise among his children ought wee not much more to yeelde so much force to the Testament of God speaking therein to his children Tim. What profit is to be made of this point Silas It resutes the Papists who set vp the Church or a generall counsell or the Bishop of Rome teaching iudicially ex Cathedra to bee a competent iudge refusing the Scripture and the Spirite of God speaking therein for vnsufficient Secondly in all things questionable and doubtfull we must rest and satisfie our selues with the sentence and testimony of the Scripture without all contradiction and caueling Tim. Howe doeth the Apostle fit this testimony to his purpose Silas Some fetch the first occasion of Gods speaking these words to Moyses from the act of God in pardoning certaine of them which committed Idolatry with other as if God should haue saide to him Moses 〈◊〉 belongeth not to thee to know why some were punished and not others For I will haue mercy on whome I will haue mercy c. but indeede many things goe betweene this act of God and the wordes of the text also thus Pauls answere would not agree to this obiection But the true occasion is this vppon Moses request to see Gods glory it was promised him that hee should see his backe-parts whereof these words giue a reason why God wil shew this fauor to him and to none other For I will haue mercy on whome I will haue mercy c. Now this the Apostle thus fittes to
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn 〈◊〉 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
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 〈◊〉 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 〈◊〉 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
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 commādement 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 commāded in a 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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