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 〈◊〉 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 〈◊〉 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
Sam. 1 23. though he were a most wicked man The Reasons heereof be first because euery good thing so farre as is good comes of God Iames 1 17. therefore must bee loued and liked Secondly this is a good meanes to cherrish concord and friendship among men and the contrary stirres vp strife and hatred Thirdly it is iustice to giue euery man his due praise vnto whome praise belonges and shame vnto whome shame appertaines Tim. What profit is to be made of this point Silas It reprooues such sowre vncharitable men as for some fault in others condemne whatsoeuer good they finde in them either not being able to distinguish the worke of God and of sinne or by malice and enuy shutting their owne eyes that they may not giue vertue the due praise Secondly it warneth all men in their iudgements and speeches of others to keepe a moderation so speaking of their vices if cause require as to reproue them for their amendment as yet wisely and with loue mention be made of their graces least they be driuen away from godlinesse by too much austeritie after the example of Paul heere and 1 Cor. 11 2. Tim. What other Doctrine of this verse Silas Hence we learne that there is a two-fold zeale one good and another euill the former true being guided by knowledge the latter dissembled beeing ignorant and erroneous Tim. What bee the properties of this true and good zeale Silas First it greatly loueth nothing but that which ought to bee loued Secondly it greeueth for wrong truely and indeede done to the thing it loueth Thirdly it neither exceedeth the bounds of calling and charitie Fourthly it euer affecteth and seeketh the honour of God and not selfe-praise and vaine-glory and opinion or applause of man Examples of this true zeale we haue in Christ when he whipt the buyers and sellers out of the Temple Iohn 2 15. and of Phineas when hee thrust thorough both the Adulterers euen as they were in their vncleannesse Numb 25 8 11. and of Paul and Barnabas when they rent their cloathes Actes 14 19. and Moyses when hee broake the Tables Exod. 32. and Paul for the Corinthians 1 Cor. 1 11. and for the Galathians Gal. 4 19. Tim. Is not d ssembled Zeale contrary to the former in all these properties Silas It is and euer faileth in all or in some of these For besides the Iewes named in this Text wee haue the examples of diuers other in Scripture as Demetrius his zeale for Diana whom hee ought not to haue loued Actes 19. Iehu was zealous but fayled in the manner 2 Kinges 10 6. Paul a Pharisie was zealous but hee loued that which hee should not haue loued that is his owne righteousnesse as the Iewes did heere and hee thoght Gods glory to be wronged by that by which indeede it was not wronged but honoured rather as the Doctrine of grace and righteousnesse by Faith Actes 22 15. Thus the Pharisies and manie of the Iewes offended in their zeale Also the Apostles wishing Fire vpon a Towne in Samaria fayled in the ende of theyr zeale which was onelie to ease their impatient minde and not out of a pure affection to Gods glorie nor out of charity to their neighbor Lastly Vzza exceeded his Vocation when hee put his hand to the Ark 2 Sam. 6 6 7. How do the Papists dote and are euen mad with loue and zeale of their Strumpet and her trumpery Tim. What vse of this distinction Sil. It admonisheth all to labour for zeale but as they desire not to sinne and offend God in their zeale to rule it acording to knowledge There are three sorts of people that do offend about zeale and are therefore to bee reprooued First such as be starke cold hauing no zeale at all for Gods worship doctrine and glory What becomes of these things they are no whit moued so they may enioy their worldly pleasures and profits such an one was Gallio Acts 18 17. The second sort be lukewarm and indifferent ones neither hot nor cold as the Laodiceans Reuel 3 15. and the Israelites halting between two 1 Kings 18 21. The third sort are they whose zeale is blinde voide of knowledge and godly wisedom being rash and intemperate in their actions couering their owne carnall affections with the cloake and pretence of glorifying God yea too too many bee hot in publicke reformation and yet be vnreformed priuately in their owne persons being no Disciplinarians at home but rather do much hurt to the name and Gospel of Christ and giue great scandall to the Church of God whilest they leap without the bounds of their vocation and all Christian duty and discretion whereof this age and Church of ours affoords vs many lamentable examples especially in Separists Therefore as it behooueth all Christians to be zealous zeale being commanded of God Reuel 3 19. it being commended as a good thing Galat. 4 18. and as a fruite of repentance 2 Cor. 7 11. and as a part of Christes Image Iohn 2 17. yet let all men striue by earnest prayer to get godly knowledge ioyned to their zeale to go before it as a guide to conduct it and as an eye to direct it both in the things to be loued and in the manner and scope of their loue Tim. What is the last instruction out of this verse Silas That a good intention is not sufficient to make ones action to bee good These Iewes in persecuting Christ his Apostles and their Doctrine meant wel for they thought that God his worship and Law and Moses his seruant to be wronged by the preaching of the Gospel therefore in killing the Preachers they should do God good seruice yet they are blamed here by Paul for rash proceeding against knowledge The reason heereof is because a mans intention is neuer good but when it is built vpon a good warrant to wit the word of God and referred to a right end namely the praise of God Tim. Can you giue vs any examples of any who haue swerued from this rule Sil. Yea in Vzza in putting his hand to the Arke 2. Sam. 6 7. of Peters disswading Christ to go to Ierusalem Math. 16 22. of the Apostles calling for fire from heauen to fall vpon the Samaritanes because they would not receiue Christ Luke 9. 54. of many Papists striuing for haeresies and superstitions against the Gospel wherein they all thinke they did well but indeede and truth were deceiued deeply offending God when they thought to do him best seruice Tim. What vse heereof Silas First it reprooues such as thinke they may do euill that good may come of it Secondly it warnes vs not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions countenance their hurt to the truth and defence of their errors with faire shewes of burning zeale to do seruice to God and his Church heere of Christ fore-warned vs Iohn 16. Lastly it exhortes
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
bring you tydings of great ioy c. Tim. What signifies to obey the Gospell Silas To beleeue the doctrine of saluation by Christ and thus the word is vsed in Acts 6 7. and Romanes 1 5. whereupon it is tearmed the Lawe of Faith Rom. 3. 27. because it requireth obedience Tim. For what Reasons is Faith called Obedience and to Obey put for Beleeue Silas Because to beleeue is the chiefest obedience it is commanded vs to beleeue in Christ 1 Iohn 3 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word for they are darknesse Ephes. 5 8. Therefore to assent to the word and willingly to beleeue the truth without reasoning and gainsaying it is a verie great obedience Secondly this obedience of Faith bringeth forth obedience in practise for faith purifieth the heart Acts 15 9. and workes by loue Gal. 5 6. No Christian shall obey God by louing him and our neighbour by slaying sinne and dooing righteousnesse vnlesse he first beleeue that the word is from God and submit to it by Faith Tim. What will follow heereof Sil. First that all vnbeleeuers are obstinate and rebellious sinners against God though they think otherwise and be held for honest men Secondly that such as lacke Faith cannot perfourme any obedience vnto God it is sinne if it be not of faith Tim. What Doctrine ariseth from hence That all which heard the Apostles did not beleeue them Tim. That the Faith of the Gospell is not common to all which heard the Gospell as it is written All men haue not Faith 2 Thess. 3 2. Also experience proueth the truth heereof for the Prophets complaine that few beleeue their preaching Esay 53 1. Also Christ when hee preached the doctrine of the Gospell most clearly and mightily confirmed it by myracles yet but one heere and there did receiue it scarse one man of a thousand such also was the successe of the Apostles preaching as this place proueth and such it is continually Tim. But Paule had sayde that hearing bringeth foorth Faith Silas It is true that hearing of the word is necessarie to faith but not on the contrary doth faith necessarilie follow of hearing If any man do beleeue it is thorough hearing as an outward meanes but not euery one that heareth proueth a beleeuer Iustification presupposeth vocation but vocation is not alwaies accompanied with Iustification Tim. What is the reason why all which heare do not proue beleeuers Sil. Because all are not elect and it is a certain thing that onely such as are ordained to life do beleeue Actes 13 48. Thence it is called the Faith of the elect Titus 1 1. and they are said to be called which are predestinate Rom. 8 31. Secondly because outward hearing is not enough to engender faith there must be also an opening of the eyes and heart by the Spirit Acts 26 18. and 16 14. But this Spirit the world cannot receiue Iohn 14 17. Such onely receiue it to whom it is giuen Math. 13 11. And Esay 53 1. hauing saide few beleeued their report addeth this as a reason because The arme of the Lord was not reuealed that is Gods powerfull spirit did not touch their hearts effectually Thirdly in some their pride and ouer-weening by conceyuing too highly of their owne wit and vnderstanding leaning vnto their owne naturall wisedome is a very great hinderance to faith Math. 11 25. 1 Cor. 1 26. Fourthly many stumble at the pouertie of Christ and his followers Mat. 11 6. To which may be added the wicked examples of preachers and professors of the Faith as a great obstacle Tim. What vse is to be made heereof Silas That we now do not the lesse esteeme the Gospell though we see it generally vnfruitfull because this hath beene the portion of other times and ages herewith Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers and there is no place so ful of vnrighteous men as where the word is most preached which is a great occasion of stumbling to cause men to thinke ill of the Doctrine as if it were the proper cause of wickednesse or at the leastwise vnable to conuert sinnes whereas the faulte is not in the word nor alwayes in the teachers but in the indisposition naughtines of the hearers the seede being good but the ground barren and euill Secondly it confutes such as thinke the Faith of the Gospell to proceede in part at the least from the naturall strength of mans free will whereas this beeing equall and of the like force in all men then should all men haue Faith and equally obey the Gospell If free will were the cause of beleeuing that is if men did therefore beleeue and receiue Grace offered because they are willing to receiue it might refuse if they would if Faith might come after this fashion who is it but he would be content to be a beleeuer But the Scripture teacheth vs that Faith is the gift of God Tim. From whence doth the Apostle fetch this testimonie of Esay to prooue the fewnesse of beleeuers what is the drift of that Oracle Silas He doth fetch it from Esay 53 1. the drift both of the Prophet there and the Apostle heere is all one euen to complaine of the Iewes infidelity namely that the ioyfull message of the Gospell had so harde successe and vnhappy end among them as that the greatest number should still abide in their vnbeleefe wherewith seeing men were not mooued therefore Paul turneth his complaint to God and mourneth for it before him Tim. What are wee to vnderstand by this Question Who hath Sil. This question signifies sometimes None at al as Rom. 10 6. and it is sometimes put for Few as Psal. 15 1. and heere likewise Tim. What signifies Report Silas The word in the Hebrew signifies hearing or the Doctrine which was heard not which the Apostles themselues heard of God but which the Iewes heard from the Apostles therefore it is saide Our report in which word the thing which is the obiect of hearing is put for hearing it selfe Tim. What Doctrines from hence Silas That the Prophets by the Spirit of prophesy did foresee what effects would follow the Gospell preached to the Iewes God foreseeth all thinges of himselfe primarily men do it secondarily by the helpe of his Spirit Secondly we learne that it is a cause of great greefe to the Ministers of God to see none or little fruite to come of their teaching Heb. 13 17. wherein they must shewe patience considering it was the portion of Christ his Prophets and Apostles Thirdly wee learne that when the Gospell was first deliuered to the Iewes the smallest number did receiue it euen an handfull in respect of the rest which resisted it like to the gleannings in haruest or Grapes after the vintage The cause heereof was not the prophesie of Esay because he foretold it but the cōtrary rather beeing true
then a wicked peace peace must be followed with holinesse Heb. 12 14. We ought so to haue peace with men as we doe not make war with God Hence Apostles and Apostlo like men haue chosen to contend by writing and preaching against errors superstitions see Paul to the Galathians Augustine against the Manichees and Donatists rather then by holding their peace to forsake Gods truth and the edification of the Church The other condition is so much as lies in vs which is put in in respect of such contentious quarrelsome persons as 〈◊〉 one what he can to appease and please them they will haue no peace beeing like those of whom Dauid in the Psalmes complaineth that made them ready to battaile when he spake to them of peace Psal. 120. Towards these we shall doe our duty when wee are in our selues peaceably disposed neyther giuing them nor hastily taking from them occasion of dissention but by all meanes prouoking them to quietnesse that there bee no fault in vs. Finally bearing good will to their persons when we are driuen to hate and rebuke their vices praying earnestly for their conuersion this is all that lyeth in vs to doe Tim. Where unto tendeth the next precept Silas To perswade vnto meekenesse and moderation of anger toward such as offer wrong vnto vs albeit the Apostle had forbad vs before not to recompence euill for euill yet knowing the pronnesse of our corrupt nature to take reuenge for iniuries done vnder pretext that we may be dastards and cowards and to shew how hard and excellent a thing it is meekely to suffer therefore in other words he repeateth againe his exhortation saying auenge not your selues which is set forth heere by the contrary duty giue place vnto wrath this is by some and may be vnderstood of the wrath of our enemy whereunto if men giue way they doe oftentimes purchase peace their wrath being mollified by patience For as thunderings makes a great noyse and breakes downe strong things when they hit vpon things that resist them as Okes c. so do guns also ouerthrow wals and towers but meeting with things soft and yeelding they doe very easily penetrate and pierce through they loose their strength and doe no harme Likewise the wrath of men is much asswaged and sometimes quenched by yeelding and silence or soft answeres but it is made more hot by resisting This sentence also may bee vnderstoode of our owne anger which euery one is to bridle and to moderate But Paul meaneth this especially of diuine anger and reuenge which we must suffer to shew it selfe foorth against our aduersaries and not preuent it by our impatiency and fury This to be the most naturall sence appeares by that which followes for it is written Vengeance is mine a text fetched out of Deut. 32. 35. where God threatens that in his due time he will take vengeance vpon wicked liuers Tim. But how may we be assured that God will be auenged vpon them which hurt vs and vpon what reasons are wee to leaue vengeance to him alone Silas First because it is his office Mine is vengeance now he will neglect nothing that pertaineth to him Secondly Gods children are deare vnto him euen as the apple of his eye so precious in his fight that he will not forget their iniuries Thirdly there is no hurt done vnto any but first there is iniury done to God by transgressing his Law In all wrongs to our neighbor God is first wronged which he must punish Fourthly GOD is the Iudge of the world and it belongeth to him to do euery man right Fiftly he can be auenged without perturbation or passion and so cannot we Moreouer God will do it more sharply and with more seuerity then we can do Lastly if we do it our selues we do not onely spoile God of his right aud authority as if a subiect shoulde wrestthe sword out of his hand and depriue our selues of his protection and defence but whereas in taking wrong we were meere sufferers of euill in the auenging of wrong we become the doers of euill and sinners so liable to Gods auenging hand as well as our enimies And lastly we shew our selues vnlike to Christ and like to Satan therefore the onely way is to leaue commit our enemies onely vnto GOD not that we are to desire his vengeance vpon our neighbors or to take pleasure in it but hauing prayed heartily for their conuersion if they continue malicious and hee punisheth them we are to delight more in Gods Iustice then in theyr paine Finally this precept bindes priuate mens hands and not Magistrates whose duty it is to take vengeance Ro. 13 2. not for himselfe as this Text faith but on the behalfe of God whose Minister he is and of his neighbour who is offended Also it is no breach of this precept in our extreamities to flye to Magistrates for succour so it be not with a reuenging minde to make him the instrument of our hatred but with an honest purpose to preserue our selues and others whom wee haue charge of from dangers Secondly to haue the wrong dooer brideled and amended by moderate corruption Thirdly to haue scandall remoued from among Gods people Fourthlie to haue others feared from euill doing by example of their punishment For these ends it is as lawfull for vs to vse the Magistrate as to vse the Sunne or ayre or any other creature or ordinance of God Paul appealed to Caesar and called for helpe against those which had vowed his death Acts 23 23 24. Tim. What is meant by the next exhortation Silas By hunger and thirsting is meant necessities of all sorts and by giuing bread and drink all duties of humanity by a Synecdoche which for charity sake we are to performe euen to an enemy after the example of the Samaritan if he bee in want and that by our kindnesse we do not maintaine him in his sinne or against God his King and countrey This is the greatest triall of our Christian loue Math. 5 44. Luke 6 35. By coales of fire is meant diuine plagues and punishment which hang ouer the heads of such malicious men as will not bee conquered by our beneficence and weldealing with them thus M. Beza and most rightly And heere is shewed not the purpose of the doer but the euent that this is the best sence appeares by comparing this place with Pro. 25 22. whence it is taken and by other places wher the same phrase is vsed in the Psal. 18 13. and 120 4. to note the kindling of Gods wrath and iudgements To be ouercome by euill is to be impatient for wrong done to vs and to study reuenge To ouercome euill with goodnes signifies to shew mercy and kindnesse where we receiue euill This is a more noble victory to conquer our selues then if we ouercame a Citty Fortior est qui se quam qui fortissima vincit Nobile vincendi genus
instructions in these words thus opened Silas That in the beginning of the Gospell when the Doctrine thereof was yet newe vnwoonted or vnknowne and the Church yet being as a tender plant or as a childe in the Cradle it pleased God to accompanie the publishing of his trueth with the gift of woorking myracles the better to countenance and confirme both doctrine and the Church Marke 16 20. These Tokens and wonders which at the first did ratifie the Doctrine as seales establish couenants are stil to this day of force to giue credite to the same doctrine taught now in the reformed Churches to be diuine and from heauen So as he which without a myracle will not now beleeue it when all the world beleeueth it he himselfe may be accounted a wonder We doe vse to water plants when they are newly set and but tender afterwardes being growne vp to be trees we cease then to water them so the Church and doctrine of grace when it was new needed confirmation by myracles but now it is growne old and vniuersally receiued there is no such vse of Myracles Let vs rather suspect the Popish religion to bee the new Religion and their Church no Church of Christ because they build the truth and credit thereof vpon wonders which are no perpetuall nor effentiall notes of true Prophets and true Church but common to all Prophets both false and true See Deut. 13 1 2. Mat. 24 24. 2 Thes. 2 9. and Reuel 13 13. False Prophets false Christs yea that Antichrist shall be permitted for the probation of the faithfull and perdition of the vnfaithfull to worke wondrous workes which are called lying wonders 2. Thess. 2 9. both because they be many of them but iugling trickes packed by the cunning of Friars and for that they tend suppose they should be done to deceiue men to establish their lyes superstitions and heresies of Popery also because oftentimes they are done or do proceede from Satan the Father of lies Whereas all true myracles as our Text teacheth for their end doth serue to confirme the truth of the Gospell and for their beginning they alwaies be wrought by the mighty Spirit of God who alone can alter the course of nature and do wondrous things Satan and his imps do some things to be wondred at of such as cannot perceiue the causes of those things which impostures cunningly hide But if that miracles were necessary we are not vtterly destitute The straunge proseruation of Luther and Q. Elizabeth against many deadly enemies is maruailous if not myraculous also the discouering of the Gun-powder Treason in so strange a sort Maister Hawks clapping his hands thrice for ioy in the fiery flame Cranmers hart whole in the fire his body being burnt as it hapned to others are not these wondrous matters Tim. What may wee obserue from the end of the 19. verse with the 20. and 21 Sil. It commends to vs these few instructions Whereas Paul had filled with the Gospell that is had brought to the faith of Christ by plentifull and diligent preaching the Gospell so many people and prouinces as were mightily distant one from the other as I Hyricum which is thought to be that which at this day we call Slauonia is distant from Ierusalem the Metropolis of Iudea which in a right line is iudged to be about 350. Germain miles but was much larger space going by circuites and fetching compasses as it is knowne he did In this example of the Apostle I say carying the word to such Barbarians and superstitious places with such extreame labour and both manifest and manifold dangers whereof we reade in the Acts and in 2 Cor. 11. wee haue the Image of a faithfull Minister filled with loue of Christ his Kingdom and mans saluation to the reproofe of such as with farre lesse paines and no perrill at home may and ought to preach Christ euery Saboth and will not and it giueth due encouragement to all such as do the Lordes worke with fidelity and industry to perseuer in theyr godlie course whereof they haue Paul such a noble president patterne As God will looke for much of them to whom he committeth much so they which doe improoue their Talents and encrease them vntill they come to be tenne Talents such shall be set ouer ten Cities and enter into their Maisters ioy when the sloathfull shall heare Take him and binde him c. Furthermore as Paul in few words ran ouer an heap of Myracles and an infinite company of Cities in ver 19 to set forth his infinite labours to the example of others so in that he studied and did euen in an holy ambition as men striue which be greedy of worldly honour contend to fulfil the prophesies concerning the carying the name and Gospell of Christ where it had neuer beene preached by any before him yea where the sound of Christ neuer came Heerein first he did approue himselfe a true Apostle whose office was to call ignorant heathnish people to Christ and to constitute Churches which they might leaue to others to builde forwarde as Paul did in Ephesus and Creta 1. Timothy 1 34. Titus 1 4 5 6. Faire vnlike to that which Iesuites boast to bee done by them in India for neyther bee they commissionated for the whole world as the Apostles were neyther preached they the truth of the Gospell but their owne errors the traditions of Rome and gathered Churches not to Christ but to Antichrist to increase not Gods but Sathans kingdome making them an hundred times worse then they were before yea by their extreame cruelties making the name of Christ odious to those Pagans Secondly in that Paul sought as well to instruct such as were conuerted as to gaine to Christ such as were strangers from him we see againe his affection to Christs glory and kingdome which should bee a spur in the sides of all Christs true Ministers to quicken them to al care and labor for the enlarging of Christs flocke and getting to themselues testimony of their calling from God by the zeale of their hearts and fruites of their indeuour as Paul had from the accomplishment of propheticall Oracles whereby his extraordinary Apostolicall function was warranted to him selfe and the Churches of Christ. DIAL V. Verses 22 23 24 25 26 27 28 29. Therefore also I haue beene let oft to come vnto you but now seeing I haue no more place in these quarters and also haue 〈◊〉 desirous many yeares agoe to come vnto you when I shall take my iourney into Spaine I will come to see you c. Tim. VVHat is contained in all these verses Silas The hope and promise of Pauls cōming to the Romanes which he setteth foorth by the mouing cause to wit the vacancy of his businesse in these parts where he was Secondly by the feruency of his desire which he had a long time to see them in verse 22 23. then by the circumstance of time when hee woulde come to wit when
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 excōmunication 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
at our handes for all his mercies as it were our rent charge or homage Psal. 116 12. Tim. What may be the meaning of the latter words of this Verse That they became vaine in their Imaginations 〈◊〉 had their foolish hart darkned Silas The Greeke worde Englished Imaginations signifieth more then thoughts euen Reasonings disputations discourses done with weying poising things whereunto the Heathen Philosophers attributing much thorough the pride and conceite of their owne witty and subtle inuentions and disceptations they fell into strange opinions and inuentions concerning God Some vtterly denying a God others doubting of it others coyning a plurality of Gods whom some would haue to be Corporeall others incorporcall the Romans crecting and numbering most lewde and abhominable men as Romulus Simon Magus c. into the register rank of Gods the Egyptians doing worse then they accepting Beasts as Oxen Cats Rats Geese Birds Crocodiles yca Onions and Leekes for Goddes putting to death such as killed any of these withall they ascribed to God corrupt worship thinking to appease him by gorgeous Sacrifices dcuised by themselues by daintie banqucts sumptuous playes goodly spectacles robbing him of his prouidence withdrawing from him the gouernment of sublunary and inferiour bodies as being too base for God to meddle with appointing representations of him vnbeseeming his Maiesty and glory pretending they must come to God by Images as to kings by Courtiers In all which the Apostle saith they proued Vaine both because they were deceiued of their opinion neither obtained the end they aimed at For whereas they thought by such their deepe and wise inuentions to haue procured Gods fauour also to enioy his blessings and escape calamities and to gaine vnto themselues an opinion of great wisedom they met with the quite contrarie For they offended God purchased many temporall plagues and spirituall too and at last were wrapt in cternall destruction because like fooles which had their vnderstandings darkened they preferred their owne vanities before truth shadowes before substance Idolles before the true God like Children which set more by a Rattle or a toy then by Treasure Gold and Siluer and such precious things From which we may learne vvhat yssue and successe may bee looked for of all humane inuentions in Gods seruice and what they will proue at length who frame their opinions and worship of God not according to that truth seated in the heart by God and shining in his workes or after the prescript of his word All such will not only be frustrate of their expectation and finde that all their glorious wisedome is but meere blindnesse foolishnesse darknesse but will incurre the high displeasure of Almighty God and pull on their owne heads his heame vengeance as these Idolatrous Gentiles did An happy thing were it for Papists and all other superstitious persons which forsaking the sure directions of God follow their owne peruerse reasonings and thrust vppon God Will-worships and good intentions as they be called to take warning in time by the harmes which came vnto the Heathens for their rash godlesse presumption in this kinde whereof more shall be said in the subsequent Verses DIALOGVE XIII Verse 22 23 24. When they professed themselues to be wise they became fooles for they turned the glory of the incorruptible God into the similitude of the Image of a corruptible man and of Birds and of foure-footed beastes and of creeping thinges wherefore also God gaue them vp to their hearts lust vnto vncleannesse to defile their owne bodies betweene themselues Tim. HOw is this Text tyed and linked in with the last by what orderly steps doth Paul go forward Sil. Heere is a newe Anticipation or fore-stalling of a priuy obiection the obiection not expressed but vnderstood is this O Paul why doe you accuse the Heathenish people of foolishnes and darknesse of mind doe you not knowe that they tooke themselues to bee wise and had a same among men for great wisedome yea had the name their teachers I meane of Philosophers that is persons studious and louers of wisedome The Romaynes had their Cato and diuers others renowned for great wisedome and Greece had her seauen wisemen In Egipt were men learned in al wisedome and do we not reade of wise men which came out of the East from amongst Heathens to enquire where the king of the Iewes should be borne To this obiection the Apostle answereth first granting indeed that in their owne opinion and by profession to the world they were esteemed for wonderfull wise men yet indeed and very trueth they were fooles because by leauing and leaping out of the boundes of that knowledge which God had imprinted in their mind and manifested in his woorkes and following their owne witty inuentions and sharpe conceits they fell from that worship of GOD whereunto their engrauen light and the sight of the Creature called them vnto most grosse abhominable Idolatry not only making such their Gods as were but Creatures yea the basest Creatures euen creeping things had diuine honour giuen them but changing what lay in them the true Immortall and Spirituall God and his glorious Maiesty into earthly corruptible and contemptible shewes and similitudes which they adored religiously forsaking the right spiritual worshippe of the onely true God and so became fooles or rather mad in their folly because they would maintaine it by pretext of reason Tim. Vpon what pretences and apparance of reason did the wisest of the Heathens maintaine their heathenish Idolatry in making Creatures Gods and woorshipping God by Images also making pictures and shapes of God what had they to say what did they professe to bee the ground and motiue of such superstition Sil. Their pretexts and excuses deuised out of humane witte wandering from light of nature were sundry not much vnlike and some the very same with these which our Papists stragling from the light of the worde now doe vse in the very like case for defence of their abhominable Idolles and which sometime the Israelites did pleade for themselues when they declined from Gods loue and seruice to such their owne inuentions As first that God being a Spirit separate from sense therefore the people whose vnderstandings were grosse must haue God visible by some shape Againe that they were not so foolish as to thinke the Images to be God but only tokens and remembrances and helps whereby to come to God that as men come to Emperours by vnder-officers so accesse to God must be by Saints and inserior Gods which excuses and such like are answered by Athanasius Ambrose and Augustine Tim. Now let mee know of you in what respect the true God is called incorruptible seeing mens Soules and Angels be so too and how his glory can be said to bee changed seeing it is immutable as himselfe is For me thinks it doth wel follow that God being incorruptible cannot change and as himselfe is so is his glory exempted from change
worship of the true God yet did violate and transgresse it by their grosse Idolatry Secondly to lay out the Iustice of God in bringing vpon them that heauy punishment mentioned verse 24. whereof their grosse Idolatry was the true and proper cause Tim. Tell vs now what is the sum of this Verse Silas It is a liuely description of Idolatry which is a changing of the true God into a lye and worshipping of the Creature to the contempt of the Creator Tim. What is meant by the truth of God Sil. The God who is true as before verse 20. the glorie of God being put for the God who is ful of glorie and Maiesty so heere the Truth of God is put for the most true God and such true notions as men haue naturally in them concerning the nature of God Tim. How is the true God defaced by an Image made of him Silas First because when God is represented by an Image something is attributed and giuen to him which he is not as that he should be visible finite incomprehensible mortall corruptible earthly Secondly that is denied him and taken away from him which in trueth is his owne namely his eternity immensity inuisiblenesse immortality So euery Image of God is a false and lying representation Tim. Wherefore is an Image called a Lye by our Apostle Sil. First because from Idolles was taken away that which they were for they were no more counted wood and stone though in truth they still were so Secondly that was yeilded to them by Idolators which they were not as namely the likenesse of God to wit of the power and nature of God Tim. What do ye further note in this Verse Silas That there be two degrees of Idolatry First to make Images of the Deity Secondly to serue and giue them worship by outward gestures of kneeling lifting vp hands praying before them offering Incense c. Tim. When it is said they worshipped the Creature aboue the Creator is it meant they worshipped both Images God but Images more then God Sil. No they did not somuch as giue the second place to God but wholly neglected him being whollie addicted to the worship of the Creature Tim. Is this true in all Idolaters which worship Images Silas It is so for whatsoeuer they pretend yet God is not worshipped at all where he is not worshipped aright and alone therefore is Idoll-seruice tearmed in Deut. 22 17. and 1. Cor. 19. Diuell-seruice Tim. What learne we from the end of the sentence wherein he saith of God he is to be praised for euer Sil. Thus much that Idolaters haue no good successe of their enterprise with their practise for howsoeuer they seeke to rob God of his glorie and to change his truth for a lye yet he remaines God to bee praised and blessed for euer for all that men can do is not able to alter Gods glorie or truth he abideth alwaies one and the same like himselfe God woorthy to be blessed for euer Rom. 9 5. DIAL XV. Verses 26 27. For this cause God gaue them vp to vile affections for euen their Women did change their naturall vse into that which is against Nature and likewise also the men left the naturall vse of women and burned in lust one towardes another Tim. VV Hat doth this Text containe in it for drift order and matter Sil. The Apostle to the end he may better cleere and free from exception and reproach the Iustice of God in punishing the Gentiles and more thoroughly beate downe and tame their pride and ouer-weening a maine stop and enemy to the Iustifying grace of Christ he now so toucheth their punishment as that their shameful vncleannesse not to bee named but with detestation is withall more particularly and fully laide out yet with much modesty most foule and vnhonest thinges being vttered in seemely and honest tearmes In which he describeth their more then beastly impurity First by the mouing and meritorious cause thereof in the first tearm of the text For this cause that is for their Idolatry sake because they chaunged the most glorious God contumcliously into an Idoll Secondly the chiefe agent or working cause is mentioned GOD deliuered them This God doth not as an euill authour intising to sinne but as a righteous iudge punishing most iustly sinne by sinne Idolatry with impurity and vncleannes as a Iudge doth commit and giue vp a malefactour to be tormented by the Executioner so God deliuereth Idoll-seruers to be tormented by Sathan and their owne lusts Tim. Before ye go any further in vnbowelling and ripping vp the members of the Text declare yet more distinctly what belongs to this deliuering vp and how God can doe it and yet not be partaker of Sinne Sil. This speech of Deliuering vp our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus My people haue not hearkened c. therefore I haue deliuered them vp vnto the frowardnesse of their hearts that they might walke after their owne counsels This Deliuering vp comprehends the soure actions whereof the first is that God with-draweth his grace both light of knowledge and gouernment of his spirit which being remoued the sinner must needs fall into wickednesse as a staffe falleth when the hand is remoued which vpheld it and as the earth is couered with darkenesse when the light of the Sun is gon from it or as a Ship must sinke when Mariners are all gon out of it In this action God is iust for it is a righteous thing with God to forsake such as first willingly depart from him and to take his grace from such as do contemne it and hate to bee ledde by it The next action of God in giuing vp a Sinner is that beside forsaking him he also stirreth vp his lusts and enclineth them vnto euill against which Dauid prayeth in 119. Psalme Lord incline not my heart vnto Couetousnesse And of this Salomon saith God turneth the hearts of Kings whither he will as the riuers of water also in the Psalme it is written God turned the hearts of the Egyptians that they should hate his people Israel vnto which may be added sundry such like sentences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine 〈◊〉 that beside suffering and forsaking God deliuereth by a certaine incitation that though he put the motion of Sinne into no mans heart yet he inciteth inclineth and disposeth it whither hee will as one that hath power not onely ouer the bodies but ouer the mindes of men also God sayeth Augustine worketh in the harts of men to incline their wils whither soeuer it pleaseth him either to good things according to his mercy or to euill things according to his Iustice and that by his iudgement being sometime open sometime secret but alwayes iust His third action is offering and presenting occasions of sinning to such as bee already destitute of his grace whereunto pertaineth that in the Psalm
good duties if for a lesse he neglect a greater or hinder one duty by another as to be collecting for the poore when they should attend the word or to be busie in reading and priuate prayer when they should bee giuen to publike deuotion Tim. Come nowe vnto the sixth priuiledge spoken of in this Text and tell what instruction is that hee speaketh off what is meant by instructing Sil. That which is by Catechising or such as is fit for children to enter them into religion to make them vnderstand the principles thereof Tim. What is the manner of Catechising instruction Sil. By questions and answere as Math. 16. 13. 14. and Acts 8. 30. 31. Tim. What difference is there betweene Catechising and Preaching Sil. The one is short the other is a more large treatise the one belongs to weake ones and beginners the other to all both strong and weake the one is as the laying of a foundation the other is as a building vp to perfection the one is redeliuered the other not Tim. How ancient is this exercise Sil. Very ancient practised before the lawe by Adam and Abraham vnder the law by Dauid and in the time of the Gospell by Christ and Paul as Heb. 6. 1. 2. Tim. How may it appeare that there is a necessity of this duty Sil. By the commaundement Deut. 6. 7. also 〈◊〉 6 4. Secondly because this kinde of instruction is compared to milke Heb. 5. 13. and to the laying of a foundation Heb. 6. 1. and to the teaching of principles Thirdly also by the resisting which Sathan maketh to this worke Lastly because it is an ordinance of GOD for good to his elect therefore it is necessary being a part of the holy ministry Tim. What is the vtility and profit of Catechising Sil. Manifold first it prepareth vnto ripenesse in knowledge Secondly it enableth to descern truth from errour Thirdly it fitteth for the receiuing of the communion Fourthly it causeth Christians to heare sermons more profitably as by taking in milke children are at length made able to beare strong meat DIAL XIII Verses 19. 20. And perswadest thy selfe that thou art a guide of the blind a light to them that are in darknes a teacher of the ignorant an informer of them that lacke discretion Tim. WHat was the drift of these words Sil. To shew the pride and vanity of the Iew euen of their chiefe Doctours despising all other people as babes and idiots in comparison of themselues yet they had no sparkle of sound knowledge in them but were as bladders full of winde Tim. What especiall things were learned out of this Text Sil. That ignorant and vnlearned persons are likened to the blinde and to such as be in darknesse for whether by blinde we vnderstand Gentiles or vulgar Iewes the vnskilfull be meant here Tim. Whereof did this put vs in minde Sil. Of sundry and very profitable lessons first that ignorant persons see not their way to heauen as blinde men see not their earthly way Secondly as blinde persons are soon misse-led from the way so are ignorant persons soon seduced Thirdly as we pitty the blinde so we are to pitty the ignorant Fourthly as wee are ready to leade the blinde in their way so we must doe towards the ignorant Fiftly as they in darknesse and blindnesle are in danger of taking bodily harme so are the ignorant in danger of spirituall hurt by falling into sinne and errours Sixtly as the blind haue no comfort of the Sunne so neither the ignorant haue any comfort of the word whiles they remayne such Tim. What other things were learned out of this text Sil. That teachers are called guides and lights and should bee able to enlighten others though these meant here by our Apostle were nothing lesse then such in truth whatsoeuer boasts they made delighting to be called masters Rabbi Teachers Scribes Tim. Whereof did this admonish vs Sil. Of diuers good instructions as first that there is a necessity of teachers as of guides in our iourney to heauē Secondly that teachers ought to haue more skill in Gods matters then the hearers as a guide ought more perfectly to know the way then the party guided Thirdly that hearers ought to loue and recompence their teachers as trauailers doe their guides Fourthly that great is the losse of skilfull guides and lights it is as the falling of the light and starres from heauen Lastly that great is their vnthankfulnes which do abuse their teachers as if one shold abuse his good guide Tim. What other things were noted out of this text Sil. The nature of pride in this that it is said thouperswadest thy selfe noting to vs that they were such in opinion rather than trueth being puffed vp with the vaine perswasion of great knowledge Tim. What is that that pride works in men Sil. It causeth them to be puffed vp through the knowledge of Gods word to perswade themselues to be what indeed they are not From whence proceedeth these two things first a contempt of others which haue lesse knowledge Secondly an enuying of such as are praysed aboue them for greater knowledge Tim. What remedy for this disease Sil. First to consider that our knowledge is the guift of God Secondly to thinke that the more knowledge wee haue the more we are indebted to GOD and haue the greater account to make Thirdly that others excell vs as farre both in knowledge and other guifts as we can excell our inferiours in knowledge Fourthly that our knowledge is ioyned with great ignorance and with many other wants and deformities Fistly that the abuse of our knowledge by pride is oftentimes grieuously punished of God with heresie and prophane life Sixtly that when our knowledge is through loue applyed to profite others it is much encreased through Gods blessing Tim. What is meant by the forme of knowledge Silas An appearance and shew of knowledge with an opinion that they could infuse that knowledge into others DIAL XIIII Verse 21 22. Thou therefore that teachest another doest thou not teach thy selfe Thou that sayest steale not doest thou steale Thou that sayest a man should not commit adulterie breakest thou wedlocke Thou abhorrest Idols and yet committest Sacriledge Tim. VVHat is the drift and matter of this Text Silas To shew how the Iewes abused and reproached the name of God by their euill life were very hypocrites their maners not being sutable to their teaching and profession not dooing what they taught others Tim. What be the parts of this Text Sil. Two First a reprehension Secondly a confirmation of it by Scripture Tim. What is the sum of the reprehension Sil. That the Iewes by their sinnes which they did contrary to their knowledge did dishonour God and therefore were far off from true righteousnesse this reprehension is set downe by Interrogation or Question the better to affect them with shame and pierce their dull and hard hearts which would hardly bee mooued with soft and gentle words
As it is written Tim. In what sense is God said to be true Sil. First because he is most faithfull in his word Secondly being the Author of all truth in his Creatures Thirdly infinitely hating all lyes and falshood in others Tim. Yea but the good Angels are also endued with truth and so are righteous men Silas It is so but God is true essentially immutably most perfectly and infinitely which truth he doth make appeare first in his promises of mercies Secondly in his threatnings of iudgements Gods promises be true in a three-fold respect First of God who cannot lie Secondly of themselues being al infallible truths Thirdly of the beleeuers who obtaine them Tim. Yet he hath promised sundry mercies which he did neuer performe and threatned many iudgements which neuer came to passe Silas Some of Gods promises are of things absolutely necessary to Saluation these are most firme as forgiuenesse of sinnes the Holy Ghost c. Some of his promises are belonging to the well-fare of this life as health liberty prosperity these are made with exception of the Crosse and vnder condition of obedience As for his threatnings which haue not taken place as to Eezekiah and Ionas against Nineue they are made with exception of repentance either expressed or vnderstood which being performed the euill was thereby remoued as God purposed and meant so declared and manifested by the euent Tim. What duties are heere taught vs Sil. Sundry things First we must endeuour to bee like vnto God in this property of his truth being true as he is true Truth is a part of his Image which wee must beare and expresse in our liues Secondly the truth of God is a good ground of our hope that his promises shall be accomplished vnto vs whatsoeuer tentations happen yet we may still trust Thirdly when we heare Gods promises and his threatnings wee must assure our selues that they will come to passe in their time because hee is true who pronounceth them who cannot deceiue nor be deceiued Fourthly it reproueth two sorts of persons the one sort which say they doe beleeue the promises and yet feare not at all his threatnings the other which doubt of his promises yet beleeue his threatnings it being the same true God who is Author of both Tim. In what sence is it said that all men are lyars Sil. That naturally as they are men and vnregenerate by the spirit they are lyars not onely for the most part but one and all Secondly men that are regenerate are stil subiect to lying and doe sometimes fall into that sinne as did Abraham and Rebacca with her son Iacob Tim. In what doeth it appeare that all men naturally are lyars Sil. First in their inconstancy and often change of their purposes Secondly in speaking otherwise then they thinke Thirdly in doing towards men otherwise then they speake and promise Fourthly in breaking vowes and Couenants made to God Lastly in broaching of lyes in Doctrine and in an aptnesse to receiue them being prone to errors by corruption as the water to run downeward Tim. What vse was made of this point Sil. That no lye may be spoken vpon any pretence though it doe no harme yea though it doe good because it is contrary to Gods nature and no euill is to be done that good may come of it Secondly that all men must mistrust themselues and keepe watch ouer themselues being ready to slip into this vanity of lying Thirdly that we be willing to see and confesse this our infirmity and that prayer be made to God to change vs and deliuer vs from deceitefull hearts and lying tongues saying Lord correct our lying hearts and direct vs in truth Fourthly that all men ought to be humbled for their failing in this fault and craue pardon of God through Christ for as none can say he is free from lies so God is ready to pardon repentant persons Tim. What is the Sum of this Scripture which the Apostle fetcheth out of the 51. Psalme Silas That God wil be knowne to be iust both in his words and doings whatsoeuer men do deeme and iudge of him Tim. What Sayings doth hee meane whether his words of wrath and rebuke or his words of promise mercy Sil. Though God be most true both in seuere threatnings and sweete promises yet there hee meaneth the word of promise and this made the Prophet to breake out into the commendation of Gods truth euen the consideration of his owne falshood and perfidious dealing with God in his grosse sinnes being compared with the mercy and faithfulnesse of God in pardoning such a treacherous wretch according to his promise This also made the Prophet Dauid to confesse so frankely his crimes against himselfe euen to this verie end that hee might the better manifest the exceeding constancie of God who instead of destroying him for his foule fault did pardon and forgiue his sinne for his promise sake And note that to be iustified here can signifie no other then to be accounted iust or absolued from iniustice not to infuse the habite of Iustice. Tim. How did the Apostle Paul fit this to his purpose Silas Very well for if the perfidie and vnbeleefe of men do serue for the better declaration of his truth in forgiuing their iniquities as in this example of Dauid then it is certaine which the Apostle faith That mans vnbeleefe doth not make the truth of God to be voide which remaineth true notwithstanding men bee Lyers Tim. What is meant heere by iudgement Silas The chastisement of God for sinne as in 1 Cor. 11 32. 1 Pet. 4 17. Tim. Now ye haue expounded the words tel what be the parts of this sentence Silas Two First that God is iust or true in his promises Secondly that he is iust in his corrections true because he truly inflicteth threatned euils though he be patient iust because he inflicteth due paine Tim. What learned we out of this former part Silas That the sinnes which the elect fall into though they deserue destruction yet they serue to set forth and declare how mercifull and true God is in his couenant For as in the dayes of Christ many fell into sundry strange diseases not onely or chiefly for their punishment but that he might haue occasion to shew forth his power so in all times some fall into grosse sinnes to the end God may haue occasion to shew and vtter vnto his greater glory and praise his constant loue and truth towards his Euen as a kinde and wise father also a good and godly Prince make their clemencies the more famous by pardoning some grieuous faults of their Subiects or Children Example heereof wee haue in Paul whose blasphemy ministred vnto God occasion to expresse his vnspeakable long suffering and kindnesse 1. Tim. 1 12. God would leaue Dauid and Paul and many others to fall not to kill them but to make his grace more illustrious Tim. What were we taught from hence for our vse Sil. Sundry
from mee or any other to teach or to thinke God vniust in punishing Tim. What was learned by this Sil. That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory which ought to be so precious deare as we should not endure in our selues the least thought or in others the least word against it Tim. What is the third part of the answere Sil. An argument to proue his deniall taken from the proper office of GOD which is to bee iudge of all the world This argument is thus framed from hence If God be vniust in punishing then he cannot be the iudge of the world but it is his office to iudge the world therefore he is not vniust but they rather wicked which dare so charge him Tim. Wherein doth God declare himselfe to be iudge Sil. In two things first in the gouernment of the world which hee ruleth with great equity Secondly in the execution of the last day when as supreme iudge he shall render to euery man according to his works Tim. What was gathered from hence for our instruction Sil. First whatsoeuer punishment is inflicted vpon sinners either here in this world or in the world to come it is most iust because the iudge who is iustice it selfe doth it Tim. Whereunto serueth this Sil. First this serues to stoppe the mouth of all wicked men for howsoeuer they may be discontent and murmure yet God can doe no iniurie to any Secondly to teach Gods children contentment and patience in all aduersities which befall them sithence they proceede from a righteous iudge Thirdly it admonisheth all men in all places at all times to liue godlily and honestly because they are euer in the eie of their iudge now hee must bee impudent and desperate which will offend before the iudge Lastly it instructeth all iudges and rulers and whosoeuer haue any kind of power and authority ouer others to follow this great iudge of the world in doing iustly whatsoeuer they do to their inferiours by way of correction or reward For following him as their patterne they are sure to haue and finde him for their patron and shield in the euill day when most need is of his fauour and help DIAL V. Verses 7 8. For if the truth of God haue more abounded through my lie vnto his glory why am I yet condemned as a sinner and as wee are blamed and as some affirme that we say why doe wee not e-uill that good may come of it whose damnation is iust Tim. WWhat is the drift of this text Sil. To confute and answere a wicked and lewd slander obiected against his doctrine which was that the trueth of God through mens lye and vnbeleefe doeth more abound to his glory this was his doctrine which wee haue learned before howe to vnderstand it Tim. What is the slander and how doeth the Apostle answere it Sil. The slander was that Paul should affirme that men may doe euill that good may come of it which flander the Apostle answereth First denying the slander and secondly he threatneth the iudgement of God to the slanderer Tim. What is it that the Apostle calleth the trueth of God Sil. His fidelity and constancy in his promises when hee makes good indeede that which hee hath spoken with his mouth Tim. What doth this offer vnto vs Sil. A ground of our hope and an example for our imitation for God who is most true cannot deceiue vs so as wee may haue hope in him also wee must striue to be like him in truth Tim. What is here meant by a lye Sil. Not a word spoken vntruely or with purpose to deceiue but some act or deede wherein a man doth deceiue or violate his faith and much plight to God for wee are to know that a lie may be committed sundry wayes First in doctrine as they that taught iustification by workes of the law Gala. 3. Secondly in ciuill iudgement as they which pronounced false witnes against Naboth and Christ. Thirdly in gesture and countenance as in Ioab Cayne and Iudas Fourthly in words and common speeches either ieastingly officiously or hurtfully Fiftly in action of life as when a man hath made promise to God to beleeue and practise his word and yet otherwise liueth in vnbeleefe and disobedience this is here and elsewhere called a lie as 1 Iohu 2. 5. 6. Tim. What was our instruction from hence Sil. That we should labour to liue as wee profesle least we be accounted liars to God to his Church to our selues and in our owne consciences Tim. Shew vs now how our lye doeth turne to Gods glory Sil. As sinne profiteth Gods children so it turneth to his owne glory to wit by accident as before is said for it is not in the nature of sinne which being a filthy thing is both against Gods glory and his childrens good but it is of GODS mercy that it turneth to his praise and their commodity whiles they become more wary after some sinne and Gods goodnesse more famous and renowned Tim. What other thing were we taught out of this verse Sil. Two thinges first in that the Apostle propoundeth the slander in the person of an vncertaine man it teacheth vs that wee must conceale the name of offenders when there is no cause to vtter them because the credite of other men must bee deare to vs. Secondly that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes nay the very imputation of sin they would not be so much as sinners Tim. What learne wee from the beginning of the eight verse and as wee are blamed c. and from therest of the verses Sil. First that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues Secondly slaunders cast out against the Doctrine of the Ministers doeth hurt both the name of the Minister and the faith of the flocke Thirdly that no euill faulte and crime may bee done to procure any good for a good pretext or a good intent nay a good euent of an euill action cannot make that action good that is euer euill which was euill from the beginning Tim. Whome doth this reproue Sil. Three sorts of men first the Papists who couer their owne blinde deuotion with the cloak of good intents Secondly blinde Protestants which doe euill things vpon pretence of good euents that bee like to follow and ensue Thirdly 〈◊〉 worldlinges who blame Gods children because they will not doe some little euill to compasse some great good which is directly against the rule of our Apostle that the least euill of fault or crime is not to bee done to gaine neuer so much good Tim. What learne we from the last part of this text Whose damnation is iust Silas Two things First they which slander the Doctrine of the Ministers shall not escape the righteous punishment of God Secondly such as wilfully do speak euill against the truth must not be answered with many words but
turned ouer to the Iustice of God For if men once come to this passe to bee cauillers against the knowne truth there is little hope of them their iudgement is peruerted and their heart filled with pride and obstinacy therefore to be auoided as Dogs or Swine DIAL VI. Verse 9 10. What then are we better then they No in no wise For wee haue before accused both Iew and Gentile that they are all vnder sinne as it is written There is none righteous no not one Tim. WHat is the drift of this Text Silas To prooue all men whether Iew or Gentile to bee alike sinners by the testimony of Scripture The words haue first an Obiection in the person of the Iewes Secondly the answer of Paul which takes from them occasion of glorying too much in their Auncestors Tim. What learne wee heereby that Paul putteth himselfe in the same ranke of sinners Silas The wisedome that ought to bee in Teachers by all meanes to mollifie their reprehension of sinners and namely by taking in themselues when they may do it with truth Secondly that there is amongst men a communion or incorporation of sinne Tim. Is not this contrary to the first verse where he saith the Iewes were better then the Gentiles And now he makes them both equall Iew no better then Gentile Tim. No for there he meaneth that the Iewes were better in respect of God and his benefits vppon them heere he maketh them equall in respect of naturall corruption beeing alike sinners by nature the Iewes had a preferment of fauour to be Gods peculiar people to haue his Law and Prophets but concerning their manner of iustification before God by faith not by works it was all one to Iew and Gentiles all being sinners Tim. What did he meane by all being vnder sinne Silas That all men are vnder the guilt and punishment of sinne which is a matter of such daunger as it were better to haue the whole weight of the world vpon vs then to bee vnder the burden of one sin because the wrath of God which is the heauiest thing in all the world doth hang and lye vpon sinne and sinners for euer Vnder which condition all men without exception that are but meere men do lye Iohn 1 8. Tim. Whereof doth this admonish vs Sil. First of the miserable condition of al mankinde through sinne Secondly it stirreth vp our mindes to thinke vpon and looke after a Sauiour Thirdly it doth teach vs to reproue others with compassion considering our selues be sinners and in the same case and condemnation Gal. 6 1. Tim. How doth he proue the guilt and condemnation of all men Silas By authority of Scripture Psal. 14 3. Tim. What learne wee from this Silas That al Diuine truth must be proued by Scripture because the Conscience is not perswaded of anie sauing truth till it heare God speake who now doeth not speake to vs but in his word onely Secondly hee speaketh to his Church in Scripture onely and his voice alone is sufficient to perswade all truth For the word of God is perfect Psal. 19 7. Tim. From what Scripture doth he fetch his first Authoritie Sil. From Psal. 14 3. There is none rigtheous no not one In these words all men be comprehended as it appeareth by the vniuersall particle None Also by doubling the deniall No not one That is none at all one or other Tim. But were not Adam and the Man Christ righteous Silas They were so but Christ was more then a man and Adam was righteous before his fall This sentence must be vnderstood of meere men such as they be since the fall of Adam as for Dauid Iob Zachary with other righteous men they are indeede called righteous but it was with vnperfect righteousnesse inherent or imputed to their Faith or by comparison as in Genesis 6 9. Tim. What is meant heere then by righteousnesse Silas One that is perfectly conformed to the will of God in all his thoughts wordes and workes without any fault or defect Of this sort of men there is not one to be found in all the stocke of Adam The reason is because al men are conceiued in sinne and after their new birth they haue sinne still dwelling in them Rom. 7 verse 14 15 16 17 18 c. Tim. But it is only mens actions that are not righteous the persons of the elect are alwayes righteous Silas This Text speaketh of persons no man again if persons bee righteous then the actions are not nor cannot be vnrighteous Tim. What followes of this Silas That all haue neede of the righteousnesse of Christ apprehended by faith that they may stande iust before Gods tribunall seate seeing all and euerie one be in their owne persons destitute of righteousnes nay full of vnrighteousnesse DIAL VII Verse 11 12. There is none that vnderstandeth there is none that seeketh God they are all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one Tim. VVHat is the drift of these Scriptures Silas To condemne all mankinde of sinne and therefore voyde of true righteousnesse wanting Christ who alone is the iustice of sinners Tim. Wherein doth the corruption of sinne appeare Silas First in the vnderstanding by ignorance Secondly in the affection by frowardnesse Thirdly in the actions by doing euill and leauing good vndone Or thus he accuseth the Iewes first of iniustice Secondly of blindnesse Thirdly of falling away Fourthly of deceite Fiftly of cursing Sixtly of cruelty Seuenthly of discord Eightly of prophanenesse Tim. Why doth hee say That all men are without vnderstanding Silas Because all men naturally doe lacke the true knowledge of God to Saluation euen as blinde men who for lack of eies see hot the Sunne though it shine neuer so bright and note that Paul setteth downe by negation what the Psalmist spake affirmatiuely keeping the sence though not the words by his Apostolike authority Tim. What was obserued here Sil. The pollicy of Sathan doing to all men as the Rauens do to the Lambs whose eies they first pick out when they will deuoure them Secondly the misery of man being in his most noble part that is his vnderstanding wounded and spoyled so as he perceiueth not the thinges of God nor can do 1 Cor. 3 14. Tim. Why doth he begin with the vnderstanding Sil. Because on this dependeth the whole life which cannot bee but euill when the minde is naught for ignorance is the mother both of errour Yee erre not knowing the Scriptures and of prophanenesse as it is written Ephe. 4 18. Tim. What learne wee from hence Sil. First to be humbled for our ignorance Secondly to pitty others that remaine still in ignorance being ready to instruct them and to pray for opening their eies Thirdly to thanke God for sound knowledge if wee haue any Fourthly to pray to God for an vnderstanding heart for wee haue it not by naturall instinct Tim. Why doeth he
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 cōclusion 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 〈◊〉 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
of those singular thinges without fruite for the whole Scripture is profitable howsoeuer wee may not become followers of them therein yet there is of euery Scripture a profitable vse perpetuall to all times Tim. What other things may bee noted from this ground of the Apostles application Sil. Sundry things first the sauing vse of the Scriptures is proper to the faithfull for whose good alone they were written a speciallmercy Scondly that diuine trueth must bee prooued by diuine Scripture and not by humaine writers which are of no authority in matters of saluation Thirdly examples serue very well to declare doctrines and commaundements because to thinges hard and doubtfull they bring great light and cleerenesse for that in them the minde and sences both are ioyned together Fourthly we learne that it is a great comfort to the faithfull to bee made equall to Abraham in iustification To Iusticiaries mercenarie hypocrites infidels and prophane vnbeleeuing worldlings it hath no comfort Tim. What is the fourth thing contayned in this text Sil. To lay forth the two principall thinges whereunto faith leaneth to witte the death and resurrection of our Lord. For Christ dead and raysed againe is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support stay to itselfe Therfore the Apostle doth ioyne his death and resurrection togither because neither his death without his life nor his life without his death could any whit auaile vs to Saluation Hence are they in Scripture so often ioyned togither Pagans can beleeue that Christ being a man died but that he is risen they do not Tim. Who deliuered Iesus to death Sil. Iudas for his gayne the Iewes for enuy Christ deliuered himselfe for his Fathers will to obey it God the Father deliuered his Sonne for the redemption of sinners out of his loue as it is written So God loued the world Iohn 3. 18. This last deliuering is meant here Iudas Christ God did one and the same thing but not for one and the same end therefore Iudas a sinner and God iust Tim. What was learned hence Sil. That the whole efficacie of Christs death doth depend vppon Gods free will and decree that is that his death had beene of no force to satisfie Gods wrath had he not dyed according to the determination of his father and this is that which is written Iohn 6. 27. Him hath God the Father sealed Tim. To what death was Christ deliuered Sil. To the most shamefull and cruell death of the Crosse his bare death is not onely here meant but all the miseries of his life yet his death onely is named because it was the perfection of all and that wherein his obedience most appeared the top of his obedience Epilogue of his passion Tim. What necessity was there of his death seeing hee was free from sin in himselfe Sil. Although himselfe had no sinne yet our sinnes were all imputed to him as to our surety and pledge who was to answere for vs. But further this was the end for which hee dyed that ouercomming death in his resurrection he might fully satisfie for our sinnes For death by GODS iust decree was pronounced the wages of sinne Genesis 2. we had surely suffered it eternally if our Mediatour had not both borne and conquered it Tim. What sins doth he speake of Sil. Not our light and common infirmities but our most grieuous and haynous sinnes by the which wee deserue euen to fall from the grace of God if he should deale with vs in rigour not his but our sinnes were the cause of his death which suffied for all hath acquitted vs from them all one and other Tim. What learne we from hence Sil. Very many things first that we are bound to loue Christ who so loued vs. Secondly we must loue our enemes as Christ Iesus dyed for his enemies Thirdly sinne is a most loathsome thing being the cause of Christes accursed d at h Fourthly that there is iust cause of beeing humbled by this consideration that wee were the meanes of Iesus death wee killed the Lord of life Fiftly there is matter of great comfort to heare that our greatest sinnes are done away by his dying for vs for his bloud was of infinite value being the bloud of God Acts 20. Sixtly that all men must be fearefull to offend God who shewed himselfe so mercifull and so iust in the death of his sonne iust to his Son standing in our roome but mercifull to beleeuing sinners whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually Tim. Did Iesus remayne in death Sil. No surely for then he should be thought to dy for his owne sinnes also to be but a meere man and therefore he rose againe euen to declare that hee was God and absolued from our sinnes and wee in him for in that death could not hold 〈◊〉 in his denne and house that made it manifest that our sinnes which hee tooke vppon him were all discharged that we might be iust through him This is the meaning of that which is here written Hee rose againe for our iustification Christ is sayd to be raised of God who deliuered him and of himselfe for God doth all things by his Son Tim. Is there any other fruit of his resurrection Silas Yea for thereby Christs members are raised vp to newnesse of life Rom. 6 4. Also it is a pledge of our resurrection to life eternall at the last day 1 Corm 15. Lastly in his resurrection he began his exaltation vnto glory and hath giuen sufficient testimony and declaration of our absolution from sinnes out of which sithens he was deliuered as his raising againe did proue for he had stayed in death if but one sinne had beene vnsatisfied for heereby we haue assurance of our iustification in him CHAP. V. DIALOGVE I. Verse 1. Therefore being iustified by faith wee are at peace with God through Iesus Christ our Lord. Timotheus WHat is the connexion or dependance betweene this Chapter and the former Also tell me the argument of this Chapter and of what parts it consisteth Silas Paul hauing taught in the last verse of the former Chapter that mans iustification before God was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended now he continueth the same argument and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification both to present comfort and life eternall in the heauens Vpon the rehearsall and demonstration of which benefits as the two principall parts this Chapter standeth For first he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord beginning with iustification the foundation of reconciliation peace whence the rest do yssue to ver 5. after followeth the demonstratiue confirmatiō of the same to verse 19. Vnto which is anexed an answer touching a question wherefore the
was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
this condemnation vpon vs all Sil. By the guilt of one offence which Adam did being imputed and reckoned vnto all his progeny Tim. Should this one offence without any more haue condemned and adiudged vs all to destruction eternally Sil. It should so for the Apostle in the words of trueth doth auouch it and that not without good reason for this is reason enough that it was Gods wil to haue it so whose will is neuer seuered from reason and Iustice for there is no iniquity with God Psal. 5. 4. and Psal. 45 7. Tim. What may we learne hence for our instruction Sil. That sinne is no ieasting matter and the offence of diuine iustice is no light thing but the most dreadfull euill in the world Secondly that infinite misery by due desert lies vpon euery man that is condemned not onely for Adams fault but for so many thousand sins as himselfe hath done in his life time Tim. What is meant here by iustification Sil. An acquiting or absoluing of sinners from all their faults both Adams and their own and pronouncing them iust from God adiudging them woorthy of eternall life through Christ whose fulfilling of the law in his obediēce and death not onely maketh himselfe iust but causeth also all-his members to bee absolued from all sinnes and to be pronounced iust so soone as they are conuerted and do beleeue Tim. What doth follow hereof Sil. Thus much that fithence the iuftice of Christ freeth vs from Adams offence and al our sinnes added to that and more ouer maketh vs iust before God when we be sinners so as wee stand before the tribunall seat of God not only without all manner of sin but decked with absolute righteousnesse according to our estate and degree which wee had by creation therefore it is true that the grace of God hath abounded aboue the fault of Adam But seeing Adam by his offence corrupted vs all and spoyled both vs and himselfe of perfect innocency and moreouer that all other sins come in by him and his one offence it should appeare that the good which Christ hath brought doeth not exceed the hurt we take from Adam but that they are equall at the least as much guilt and hurt by the one as benefit by the other Silas It is true that we haue lost a perfect righteousnesse in Adam but yet the person of Christ considered we haue a more excellent righteousnes from him which bringeth vs to a blessed life in Heauen Secondly it is also true that all other sinnes do come from originall sinne yet they are not of necessity knit vnto it for then all men should haue the selfe same sinnes euery one should doe such sinnes as others doe Abell should haue done murther as Cain Iacob should haue been prophane as Esau Peter should haue beene a Traitor like Iudas c. which is not so Therefore other sins of our life though they spring from the roote of birth-sinne yet our sclues are to be blamed for them as being done by our owne election and consent Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams but from innumerable heapes brought in vpon that by our owne deliberation and counsell and so excelleth it very farre for to take away many sinnes is more then to bring in one offence and a righteousnesse which consists of many good acts as Christs doth is more excellent then one sinneful act such as Adams transgression was Tim. But all are made sinners and condemned by Adams offence so are not all iustified and saued by Christ therefore Adams sinne exceeds the grace of Christ. Silas The power and force of Christs righteousnesse aboue Adams offence respects not number of persons but worthinesse and number of effects which are more and also more worthy from the righteousnes and grace of Christ. For first it blotteth out Adams sinne and all others as touching guilt Secondly it breaketh the strength and rage of sinne Thirdly it reformeth the heart to new obedience and giueth interest to perfect glory Tim. But for the number may it not be truely saide in some sence that as many be saued by Christ as perished by Adam Silas It should seeme that it may in this sense onely Infants which dye in their infancy do perish by original sinne and not all they but such onely as are not elect such as be men and perish do perish for their impenitency and continuance in actuall sinnes and not onely for their birth-sinne Whereas all that be saued whether infants or men are saued by the grace of Christ onely Adde here-vnto that touching such as do perish Christ were sufficient to saue them as most Diuines affirme but because God will not saue all therefore his grace hath no effect in them for being not ordained to life neither are they ordained to faith whereby the righteousnesse of Christ is laid hold on yet they worthily perish for their sinnes which they willingly doe O Israel thy destruction is of thy selfe Tim. What is the instruction from all this Sil. That the grace of Christ hath ouercome sinne as Conqueror ouer it for else sinne would ouercome all the elect also the Scripture witnesseth so much to wit that Christ is stronger then Sathan or sinne Tim. But sinne shall abide in the regenerate Silas Yet it cannot hurt them because it is taken Prisoner and broken in the strength of it also the faithfull are commanded to beleeue the remission of all their sinnes by Christ. Tim. What vse of all this Silas In this necessary Doctrine consists all Christian comfort and assurance of hope therefore it is that 〈◊〉 so much urgeth it DIAL XIIII Verse 17. For if by the offence of one death raigned through one much more shal they which receiue that abundance of grace and of that gift of righteousuesse raigne in life through one lesus Christ. Tim. VVHat doth this text contayne Sil. A repetition of the former matter touching the excelency of the grace of Christ aboue the sin of Adam somewhat more fully and plainly set forth Tim. What is the substance of this 17. verse Sil. This that if Adam could powre sinne and death into men so as they raigned or had rule in them much more is this to be granted to Christ that he can giue grace righte ousnesse and life and that liberally and so plentifully as to make them also euen to raigne in his members Tim. What contraries be here expressed Sil. Three offence and righteousnes death and life Adam and Christ. Tim. How is the grace of Christ amplified and set foorth Sil. Three wayes first it is called aboundance of grace which is more then barely to say grace Secondly gift of righteousnesse which is more then to say barely righteousnesse Thirdly raigne in life which is more then to obtaine life Tim. But what new thing hath this verse differing from the former Sil. First it expresseth the meanes how the righteousnesse of Christ becommeth ours
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
to his Sonne Christ to enioy his righteousnesse and life they must feele their owne death denounced by the law against the desert of their sins for howsoeuer there were in Pauls conuersion somethings extraordinary yet this is ordinary to him with other elect sinners First to be killed by the law in the sence of their sinnes and damnation ere they be made aliue by the grace of the Gospell Tim. Whereto serueth this Silas First to comfort them which haue got a tast of their owne destruction and are troubled and humbled by it such are in a good way to Christ as a corasiue or potion when it smarts workes a good signe Secondly it serueth sharply to reproue such as are forward to draw the promises of life vnto themselues before the lawe hath slayne and wrought a sence of death in them it is all one as if they would haue their wound or sore healed without lanching their disease or sicknes cured without phisick Tim. We haue heard that not the law but sinne beeing irritated by the lawe workes death what would the Apostle haue vs to learne by that Sylas That it brings to open knowledge the malice of our naturall sinnne and prauity which consists heerein in that it doeth abuse perniciously such a good thing as the lawe is to the encreasing of sinne and to the woorking of death This may bee set forth by the comparison of such stubborn diseases as are made the worse by such remedies as are applyed to heale them euen such a vile thing sinne is which taketh occasion to breake out more vehemently by that meanes which was giuen to restrayn it And it is in this sence saide of sinne that it is made by the lawe out of measure sinfull partly because by the knowledge of the law sinne which was hid before doeth now shewe it selfe to bee more grieuous and partly because by the restraynt of the law it doth rage more vnmeasurably Tim. What vse is to be made of this truth Sil. First to be humbled considering that wee carry such a poysoufull thing in our owne bosome Secondly to be very watchfull ouer our owne heart taking diligent heed vnto it least the in-bred venoune break out Thirdly to 〈◊〉 vs to pray vnto God in hearing the Law that our vicious nature abuse it or to the waxing worse thereby Lastly tobe thankfull 〈◊〉 〈◊〉 Christ by whose soueraigne grace this malady is begun to bee cured in vs and shall be perfectly healed at the time of our dissolution by death Hitherto we haue seene three excellent vses of the Law first discouery of sin secondly life and blessednesse if it be obeyed also death if it bee disobeyed thirdly irritation and encreasing of sinne and of destruction this happeneth accidentally and is not of the Law it selfe as the two former DIAL X. Verse 14. For we know the Law is Spirituall Tim. VVHat doth this Text containe or whereunto tendeth it Sylas A reason for to proue why it is not to be reckned as a fault in the law if vpon the knowledge thereof there followes death because the law is spirituall but the Spirit is properly the cause of life and therefore it cannot bee properly the cause of death for one and the same efficient cause cannot by it selfe produce two contrary effects vnlesse it be in respect of a subiect diuersly affected as the Sun hardeneth clay and softeneth waxe Tim. In what meaning is the Law called spirituall Silas First because it is not giuen by men but God himselfe by his Spirit was the inditer of it Secondly because it reacheth not to the outward man onely but to the most inward motions of our minde and will requiring obedience from our very spirits and thoughts yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body Thirdly because this inward obedience of the Law must come from that Spirit which is the author of the Law in these respects it is called spirituall But this property of Spirituall cannot be affirmed of the whole law For the ceremoniall law stood in bodily rites The iudiciall law did respect outward acts Therefore it is meant onely of the morall law the ten Commandements of which it may be affirmed that euery Commandement of it is spirituall striking at the roote and piercing euen the very soule and spirit of a man such is the nature of the world answerable to the nature of God who searcheth hearts and thoughts Heb. 4 12 13. Tim. What benefit are we to make to our selues from hence that Gods Law is spirituall Silas First heere we learne a difference betweene the ciuill lawes of men and the lawes of God the former take no knowledge of thoughts except they be vttered in words and actes the latter doth Secondly one may keepe all the lawes of men and yet be a very vicious and wicked person whereas Gods law teacheth to follow all vertue and to shunne all vice Thirdly it is not enough to conforme a mans selfe to Gods own law namely in outward actions onely without internall obedience Fourthly it reprooues such as thought the Law of Moyses to require no more then externall duties as the Pharisies expounded the Law See Math. 5. Fifthly it prooues to vs that the Law is vnpossible to bee kept of vs who cannot in this flesh attaine such exacte puritie and so reprooues the Papists who teach that we may merite by workes and doe more then the Law commands cuē works supererogatory Sixtly it helps to vnderstand the true meaning of the Law that in the forbidding or commanding of outward workes euill or good God forbids and commands the very first thoughts and desires of those workes Seauenthly it doth admonish all men as they would please God to haue more care about the ordering of the inward motions then of the outward actions Lastly it must warne vs with earnest prayer to craue helpe of God to strengthen vs by his Spirite to giue obedience to the Law in some measure of truth and sincerity Tim. What learne wee by this that the Apostle saith wee know that the Law is spirituall Silas It teacheth vs that this doctrine was not vncertaine and doubtfull but well and publikely vnderstood and knowne in the Church onely Secondly it reprooueth such as liue in ignorance of the nature of the Law which is a dangerous thing for it causeth men to rest content with outward ciuility and honesty of manners with neglect of the inward reformation of the heart which is the maine duty of a Christian as appeareth in the example of Pharisies Mat. 23 throughout Whereas Christians must exceed the righteousnesse of Scribes and Pharisies Math 5 20. and imitate Zachary and Elizabeth Luke 1 6. DIAL XI Verse 14. But I am carnall sold vnder sinne Tim. VVHat is the drift and purpose of this Scripture Silas In these words the Apostle doth confesse and bewaile his remaining natural corruption and so maketh
and an illusion of the diuel Their reasons be First because none can be certaine of his perseuerance in grace contrary to Rom. 8 29 30. Secondly because they finde the word heere Englished Perswaded to be elsewhere in Scripture applyed vnto coniecturall knowledge as 1 Thess. 1 4. Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. The cause whereof is because in these places the Apostle speaketh not of his own but of the faith election of others wherof we can haue but a charitable perswasion The second vse of this doctrine is to prouoke all that finde not this certaine perswasion of Gods loue to labor for it and those which haue it to be exceeding thankfull to God for it Lastly this reproues those that build their perswasion of Gods loue and their title to eternall life on grounds which be probable onely as because they are baptized and haue knowledge and make protestation and come to Sermons and Sacraments and do some good things and refraine from some euil things and haue bin manie waies blessed and holpen of God for al these things are common both to good and bad which liue in the bosom of the Church See Eccl. 9. 2. 1 Cor. 10 1 2 3 4. Hypocrites may haue and many haue them all in a farre greater plenty and proportion then very many of Gods children haue them CHAP. IX DIAL I. Verses 1 2 3. I say the trueth in Christ I lye not my conscience bearing mee witnesse in the Holy Ghost that I haue c. Timotheus WHat doth the Apostle handle in this Chapter Silas In this Chapter and the two following Paul entreateth of that great mystery of diuine election and reprobation and of the reiection of the Iewes and the vocation of the Gentiles depending thereon Tim. How doeth hee fall into this dispute and argument of Gods eternall predestination Tim. Of this diuers men iudge diuersly they all so agree in the matter of his treatise as yet they vary about the coherence and knitting of these three following Chap ters to the former Some thinke that he climeth vp to the mystery of election that he may lay foorth the fountain of faith and iustification and so proue them to be free and independant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith now he setteth on the other thing to proue that it comes without respect of persons both to Iew and Gentile which beleeue and that according to election Others fetch the coherence from verse 30 or 38. 39. of the eight Chapter thus If God will glorifie whome hee foreknewe and the faithfull cannot bee separated from Gods loue how comes it that the Iewes whome God foreknew once and which are Gods onely people are now cast out and repelled from grace and glory Vnto which he answereth that all which be Iewes by carnall generation be not the people of God vnto whome the promises doe belong but the elect alone whether Iewes or Gentiles But I take it rather this to be the reason of the connexion that against the former doctrine of iustification by faith the vnbeleefe of the Iewes might bee obiected thus If Pauls doctrine bee true which hitherto hee hath taught of the right way of being iustified and saued thorough faith in Christ why doe not the Iewes approue and embrace it either the Iewes are none of Gods people or the doctrine and promises of grace belong to them if not to them then how is God faithfull in keeping promise seeing hee sayed hee would be their God Vnto which the Apostle answereth that the Iewes obtained not righteousnesse and saluation by Christ because many of them were vnbeleeuers The reason of this is because they were reprobates for such as were elect did beleeue and were iustified and saued which is sufficient to proue God true of his promise which was neuer made but to Abrahams spirituall seede not to such as came of him according to the flesh Tim. What be the parts of this Chapter Silas Three first a graue protestation of Pauls sorrow in behalfe of the Iewes which beleeued not in Christ vnto verse 6. Secondly a defence of Gods promise against humane reason to verse 24. Thirdly a declaration of the mystery touching the calling of the Gentiles and refusing of the Iewes by the oracles of the Prophets which did foretell the one and the other to the ende of the Chapter Tim. Why did Paul beginne with protestation of his sorrow Silas To auoide the offence of the Iewes who were likely to take indignation at this doctrine therefore hee vseth an insinuation to gaine their good will for which purpose he also prayseth them ver 4. 5. Which commends the wisedome of the Apostle in preuenting the contempt of his doctrine Tim. What doth he performe in these three first verses Silas Hee layeth downe or propoundeth the trueth Secondly the greatnesse Thirdly the cause of his sorrow The trueth and greatnesse of his sorrow he proues by a sacred oath calling Christ his conscience and the Holy Ghost to witnes that it was so that he did truely and great ly bewaile their case Tim. What instructions are we to learne out of this first verse Silas That a Christian must alwaies speake trueth but especially in an oath the reason is because an vntrueth vttered in an oath is not onely a lye but it is a periurie which is a greater sinne Secondly because by such vntrueths Gods name is dishonoured when hee is called to witnesse a false matter who is the auenger of all falsehoode Tim. What vse hereof Silas It admonisheth all men to take heede what they affirme or denie vpon their oath that it be no vaine matter or vncertaine and doubtfull or vntrue or false but such as they know to be most certaine and true Tim. What further instruction from hence Silas Hence wee learne what an oath is by whome we may sweare and in what forme of words Tim. What is an Oath Silas A confirmation of some hidden trueth necessary to be knowne and yet not knowne to others by appealing to the witnesse and iudgement of GOD who is the searcher of hearts and punisher of periurie 1 Kings 8. 32. Heb. 6. Tim. By whome may we sweare Silas By Christ Iesus and by the Holy Ghost as well as by God the Father which doth plainly proue the deity of Christ and the Spirit as also that it is a sinne to sweare by any Creature because they are not the searchers of hearts nor punishers of secret periuries also because swearing lawfully is a part of Gods worship Deut. 6. 13. Tim. Why then doth Paul put his conscience in the Oath it being a creature Sil. His meaning is that what his conscience knew to be true Christ the Spirit also knew it more perfectly Tim. In what forme is an Oath to be taken Silas Thus I speake the trueth and lye not Christ bearingmy conscience witnesse Tim. What
as it were a hand to leade vs to the verie secret place of God Fiftly this Doctrine serueth to admonish all the godly laying aside all other means when they seeke for proofe of their own election to go down into their owne hearts to finde out that precious worke of Gods grace in their calling to Christ. Tim. Yea but this may 〈◊〉 vs for Hipocrites wicked men say they haue a calling And such as haue a true calling cannot alwayes discerue it Silas It is true therefore there be some few tokens by which a sauing vocation is to be discerned from that which is common As first a distinct speciall knowledge of the word not confusedly and generally Secondly to beleeue the promises of the Gospell with sincere loue to them and ioy in them Thirdly to take sound delight in the whole word of God euen the threatnings reprehensions exhortations aswell as consolations Fourthly to begin obedience to the Lawe of God euen from the heart and throughout in one thing aswell as in 〈◊〉 〈◊〉 though not perfectly Fiftly to haue a Spirit of discerning to put difference betweene the voice of Christ which calleth vs to himselfe and the voice of strangers Iohn 10. Sixtly an earnest desire with constant Prayer to haue othere brought to the participation of this heauenly calling specially such as bee vnder our charge as family seruants children wife c. Lastly to loue the Brethren called because they belong to Christ and the Ministers and instruments of our calling being thankful to them as to the Messengers of God and 〈◊〉 of our good To the which may bee added the Prayer of faith and the testimony of the Spirite of God and ours Rom. 8 15 16 and our 〈◊〉 for our Fathers glorie guided by knowledge 2 〈◊〉 7 11. Tim. Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine Sil. Yea 〈◊〉 for Christian consolation euen to comfort at the heart all such weary heauy laden hungry and thirsty soules as do couet aboue all things to be certified of Gods loue towardes them and to finde rest and perceiue the assurance of their owne saluation Let these neuer feare their owne estate if they can finde in truth Gods effectuall calling to bee vpon them by these markes though in a weake measure for thereby anie of these shall clearly and firmely see their owne predestination which being an vnchangeable purpose of GOD that alter not it cannot be that such should perish Tim. What other instruction arsseth out of the first part of this verse Sil. That such as haue the word preached must thankfully receiue it The reason is because it is the ordinarie meanes of an effectuall calling to bring men to Christ such as are Adulti of yeares and stature able to heare Tim. What vse heereof Sil. It shewes the wretched estate of estate Papists and prophane Atheists which dispise the Ministerie of the word also of carelesse worldlings which regarde not such a blessing Secondly it warnes such as liue vnder the word preached to norish an hope that they are called according to Gods purpose and therefore to labour to get an inward spirituall calling ioyned to their common calling Tim. Have ye yet any other instructions out of the first part of this Silas Yea by Pauls putting himselfe into the number Vs wee learne that his owne election was certainely knowne into him and so it may be and is to euery child of God that liues to yeares of diseretion Secondly that by the worke of a true calling the Apostle was assured of his owne saluation therefore not by speciall reuelation onely Thirdly by his example hee ensturcteth vs to hope well of the saluation of others that be members of the visible Church The seasons bee first because they haue the Sacraments of Gods grace whereby they are set apart and sealed vp to God to be his people Secondly God inuiteth them by his word to faith and repentance Thirdly they make profession of God to be their father and Christ their redeemer Lastly in their liues they doe yeeld outward obedience to the worde Now charity requireth vs to think that al this is done in truth and therefore to hope well of them that they belong to Gods election as Paul doth heere by speaking in the plurall number of others as well as himselfe Tim. But what may we thinke of those Christ ans that are apparantly wicked Silas Euen of such we are not to despaire because we know not what to morrow will bring foorth Also the parable of the vineyard shewes that God calles at all houres euen at the last and the example of the theefe and Paul being wicked men and yet called in the ende of their life instruct vs that we must not cast away hope of any how wicked soeuer they bee none more wicked then such as haue beene called Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner Tim. What then is there no reprobation in the visible Church none reiected which be in Noahs Arke in the outward Church Silas Wee may not determine or giue finall sentence vpon any that they are Reprobates Rom. 14 10 11 12 but leauing secret things to God who onely knoweth who be his and who bee not 2. Tim. 2 19. wee doe so out of charity hope well of all as yet wee holde it for a certaine truth that all in the visible Church be not elect That this is so appeareth first by Scripture Math. 20. 16. Many called few chosen also 1. Iohn 2 29. Some went out from vs that were not of vs. Againe the Iewes being Gods people it is written of them that they were not all Christs sheepe nor giuen vnto him of his Father Iohn 10 29. nor were Iewes within Rom. 2 29. nor children of the promise Rom. 9 4. nor the children of Abraham Iohn 8 39. Secondly this truth may bee proued by the similitudes of Scripture which set foorth the estate of the visible Church for it is likened vnto a floore hauing wheate and chaffe Mat. 3 12. to a dragge net hauing good fish and badde Mat. 13 47. to a fielde of tares as well as of good Corne Mat. 13 24. to a house wherein are vessels of earth and of gold to Noahs Arke wherein were vncleane beasts as wel as cleane Thirdly it may bee confirmed by examples as of Esau Rom. 9. 12. and Iudus Iohn 6 70. who were both reprobates and yet liued in the visible Church so of Caine Ismael Saul D. mas Lastly this appeares by reason because were all elect all must be saued which is not true Mat. 7 13 Secondly it opens a gap to security Thirdly were all elect then should all haue an effectuall calling to Christ Mat. 13. and 20. Wee are therefore thus to holde and beleeue that the holye and inuisible Church consists onely of elect and none other But in the visible Church there
of these things Sil. By a prolepsis or rhetoricall in sinuation protesting his good will towards them and preuenting of suspition and hatred towards him in the Iewes Tim. Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation Silas Yea very iust For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes beeing the most part of them reprobates and had saide that they stumbled at the stumbling stone verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law which were two things they much boasted of the promises and the lawe also hee directly speakes of their reiection from God Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nation and so become vnwilling to entertaine his doctrine therefore it seemed very behoouefull hee should testifie his good will towards them and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of Tim. What lesson are wee to learne from this arte and proceeding of the Apostle Silas That the Ministers of Christ are so to speake truth as they be carefull to doe it out of louing affections and the hearers ought to haue a good perswasion of their teachers good will towards them The reasons heereof be First if all Christians must reprooue out of loue much more the Ministers of the Gospell because it behooueth them to excell in all graces for example sake Secondly the Spirite of the Gospell is a Spirite of loue and compassion and the Ministers ought to be led with this Spirite Thirdly reproofes will hardly or not at all profite them when the teachers loue is suspected and his person hated Lastly it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them as Physitions by sweetning bitter potions make the patient the willinger to take it And Rhetoritians being to speake of vnpleasant things wila first mollifie their mindes and win their good will by some artificiall insinuation so ought Preachers to do much more as occasion and cause requires by how much it imports him and his flocke the more that his hearers thinke well of him And if the Scorpion will first lay fast holde on them with his claw whom he purposeth to strike with his tayle then ought much more they to imbrace them by loue whome they must cure by reproofe Tim. What profit is to be made of this lesson Silas It teacheth that Ministers haue neede of great wisedome to discerne their 〈◊〉 and that also which they teach that they may know what it is that is likely to giue offence also when to vse friendly admonitions and sharpe reprehensions Secondly it teacheth that Ministers ought to be endowed with a spirit of singular loue and to expresse good will euen to such as are contrary minded so long as there is any hope for to winne them Thirdly that they ought to haue an vpright heart that in shewing loue and preuenting offence they may not conceale any truth or smoothe any vice out of flattery and desire to please man Fourthly heere is a reprchension to such as will bee Ministers and yet altogether lacke these graces as if a lame man would attempt to runne and a blinde man to take vpon him to be a guide Lastly heere is an admonition to all hearers to striue in themselues against all suspition that their teachers exhorte and reprooue out of hatred of them as they would euer desire to take any profite by their labours For wee are verye apte to mistrust and Sathan by his suggestions will drop into vs ill affections and therfore looke to it and put away iealousie Tim. Come wee now to the Text and tell vs what bee the parts of his prolepsis Silas These foure First hee protests his good will towards them Secondly he proues it by an argument from the effect to wit his earnest prayer for their conuersion and saluation verse 1. Thirdly he mentioneth the engendering cause of his loue towards them to wit their zeale of God Fourthly he rehearseth three faults in their zeale First ignorance Secondly spirituall pride Thirdly obstinate contempt of the grace of Christ verse 3. Tim. In what sence doth be call them brethren Silas Because they were his kinsmen by naturall generation see Rom. 9 3. Thus hee calleth them that hee might both expresse and excite good will and prouoke readinesse to heare and beleeue him Tim. What is meant by hearts desire Sil. Exceeding great pronenesse and readinesse of loue or more then common euen singular good will such as is ioyned with delight and exceeding great pleasure in those which are loued For the word heere vsed is the word whereby the eternall loue of God towards the elect is notified as Mat. 3 17. Ephe. 1 5. Luke 2 14. Tim. What doctrine is to be gathered from hence Silas That in all the prayers which wee make to God for our selues or others the desire of the heart must goe before The reasons heereof bee these First the commandemenr of God Prou. 23 26. My sonne giue mee thy heart Secondly the nature of God who being a Spirite will bee worshipped spiritually with the desire of the heart Iohn 4 24. Thirdly this is the very cheefe thing in prayer Psal. 25 1. Marke 11 24. Fourthly without this prayer cannot be feruent and vnfained and therefore cannot be heard For the promise is made vnto feruent prayers Iames 5 15. Marke 11 24. Lastly such prayers as come from hearty desires are onely pleasing and acceptable to God and they onely testifie that we haue the Spirit of God Rom. 8 26 27. Tim. By what meanes are these desires stirred vp in the hearts of Gods Children Sil. By the due and godly meditation First of the excellency of the thinges we pray for Secondly of the necessity in that we cannot be happy if wee be without them Thirdly of our greeuous sinnes which deserue things quite contrary to the things we doe pray for Tim. What vse of this point Silas It teacheth that the thing cheefest in prayer is that the heart be set on work in sending vp good desires towards heauen as sparkles out of a furnace Secondly it sheweth the true cause why that many prayers of the godly speed not euen for that their desires are cold and faint and slender Thirdly it warneth that the prayers of the wicked are but bablings vaine abhominable because they call on God with their lippes the desire of their heart being farre from him Mat. 15 8. Lastly the distinction of mental and vocall prayer is iustified by this place and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly or by good deduction Tim. In that the Apostle prayeth for them
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 〈◊〉 in this that Paul brings in the example of Elias time rather then any other Silas The great discretion of Paul because Elias was highly esteemed among the Iewes so that his authority could not bee gaynsayed they woulde not contradict his witnesse it teacheth Ministers to study for choyse and apt proofes and examples Tim. But with what cautions or conditions are examples of Scripture to be alleadged in Sermons or made vse of in common life Silas Especially with these three conditions First that the examples alleadged be but few Paul contents himselfe with one Secondly that they bee well suted and sorted so as the comparison by example be made as touching like parties as it was heere betweene the Iewes of Elias and Paul his time for their blindnesse in both dayes was great yet God stil kept his promises vnto his elect amongst them which were still the least number Thirdly examples must not bee repugnant against the common lawe of 〈◊〉 to God and man for good men are to bee imitated in good thinges onely and wee are to follow not euery particular act of the Fathers but to liue according to the lawe of God The 〈◊〉 thinking to call for fire on the Samaritans Luke 9. 54. after the example of Elias offended against the second caution for they weere not like to Elias in Spirite and zeale and such breake the third condition as will defend lying by the example of Abraham and the Midwiues and 〈◊〉 or temporizing by the example of Naaman or Nicodemus the infirmities of the Saintes are not written to bee patternes to follow but as cautions to make vs heedfull Tim. Come to the wordes and tell vs what wee learne 〈◊〉 by this that Paul speakes of this example as of a famous story well knowne wote or knowe ye not as who should say yee may know it ye ought not to be ignorant of it Silas It commends to vs the diligent knowledge of sacred story that with all care and endeuour wee seeke to haue it samiliar vnto vs because it is a shame for a Christian to bee ignorant of Gods worde 1. Cor 15 34. to bee a member of the Church not to know the estate of Gods Church both as it was before and since Christ it is as if an Englishman shoulde bee ignorant of the fashions and customes of England Also our knowledge serueth much to direct our mindes in doubtfull cases and helpe others which are perplexed therefore in any wise bee studious searchers and wise obseruers and carefull rememberers of holy Scriptures Tim. What meaneth this of Elias Sil. That is touching Elias or in the story of Elias Tim. What doth this teach vs that the Scripture sayeth or speaketh Silas That the Scripture is not mute or dumbe because it is the word voyce and speach of God who were hee to speake in his owne person he would vse no other words or voyce then that we finde in the Scriptures Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies vppon pretence that it cannot speake and giue sentence like a Iudge for the Scripture doth speak it is no dumbe letter for God speaks by it therefore it is a fitte Iudge Tim. What is meant by Elias 〈◊〉 making intercossion or request against Israel Silas The same word is here which is vsed Rom. 8 24. 26. but it hath not the same signification for being spoken of the Spirite verse 26. it signifies to stirre vp or cause vs to make request but beeing affirmed of Christ it signifies the perpetuall merite and vertue of his passion entreating and pleading with God for fauour towards the elect when they sinne of infirmity But nowe it noteth out the complaint which Elias made to God to whome hee accused the malice and obstinacy of the Iewes as beeing sory for it and grieuing at it not praying for reuenge against thē for it was the office of the prophet to make request for and not against the people as did Moses Exodus 32 and Sam. 12. 23. God forbid that I shoulde cease to pray for you vnlesse in certaine cases where the people were desperate so as there is left no hope of remedy and the Prophets were stirred vp of God to wish their destruction whereof wee haue many examples in the Psalmes of Dauid Tim. What instructions arise from this complaynt of Elias Silas That the people ought to take heede how they ouer-greeue the Pastors with their stubbornnesse in errors or sinnes for this will cause them with sorrowe to powre out their complaints to God who wil regard the sighes of his seruants hee who heares the cries of the poore will heare his Ministers cries Againe the Apostle giueth an especiall warning touching this matter Heb. 13 17. to make the Ministers doe their office with heauinesse is vnprofitable nay pernitious and hurtfull to the people Tim. What was it that gaue Elias occasion of this Complaint Silas The killing of the Priests of Boall at the direction of Elias so kindled Iezabels rage as shee threatned to slay Elias who therfore fled and hid himselfe in a den in the Mountaine Horeb where God finding him and expostulating with him hee burst out into this most greeuous complaint 1 Kings 19 14. Tim. Of how many sinnes doth Elias accuse Israel in this complaint Silas Of foure First of cruelty toward the Prophets They haue killed thy Prophets Secondly of impietie towards God They digged downe his Altars that is they corrupted his true worship and set vp Idolatry insteade of it Thirdly of the paucity or fewnesse of some woorshippers which he thought to haue rested in himselfe alone And I am left alone Lastly of tyranny towardes himselfe whose life they sought to take away 1 Kinges 19 2. That there might be no more a Prophet in Israel to teach Godr truth or to maintaine his glory or to feede his Church with instructions of the word Tim. What things
4. What art thou that condemnest another Mans seruant he standeth or falleth to his owne Maister DIAL IIII. Verse 5 6. Euen so then at this present time there is a remnant according to the election of Grace if by grace then it is no more by workes c. Tim. VVHat doth this Text containe Silas An application of the former example vnto the time wherein Paul himselfe liued Secondly a conclusion drawne out of the application to wit that if election be free and come of grace then not of workes for merit is contrarie vnto Grace which is not at all free if it bee not all and absolutelie free Tim. What is the sum of the application Sil. This that as Elias was not alone in that corrupt estate of Israel but euen then when all seemed to bee gone from God yet there were in secret left seuen thousand true Worshippers so now when Paul alone amongest all the Iewes seemed to prosesse Christ 〈◊〉 raigning in Iewry and Paganisme in all the Worlde besides yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world Tim. Shew vs somewhat particularly and more plainely wherein the times of Elias the Prophet and of Paul the Apostle were like for it seemed that this should be no good Reason that it should bee so in Pauls because it was so in Elias daces For there is no such necessity as that which is once done by singular and especiall example the same ought to be done in euery time and age Silas This example of Elias is very fitly applied to the times of Paul whether we respect the thing it self or the circumstances or the causes Touching the thing it selfe as Elias thought himselfe alone in Israel and yet was not for there were many more so Paul might take himself of al the Iewes to be the only professor of Christ whereas besides him there was a remnant For circumstances they do agree Elias the prophet was raised vp extraordinarily so was Paul myraculously called to be an Apostle Againe as Elias alone was zealous for the worship of God so Paul alone of all the Iewes was an earnest defender of the Doctrine of God and as very manie resisted Elias so not a few persecuted Paul and as in Elias time Idolatry had ouerspread the kingdome of Samaria so in Pauls time Hellenisme and Pharasaisme preuailed in the world For the cause it is the same to wit Gods free election of Grace which seeing it neuer faileth nor falleth therefore it euer calleth and keepeth a certain number vnto God in his Church visible and faueth a remnant in Pauls time as it reserued a cōpany in Elias time election was the cause of reseruation of some then and of a remnant now Of these likenesses and resemblances there issueth an argument and similitude in the very phrase and manner of speech for in Elias story God sayed I haue 〈◊〉 and in Paules text it is sayed There is a remnant to make all thinges alike both in worde and matter And as the Apostle sayeth according to the election of grace so there it is written I haue reserued to my selfe which is all one in effect that they were not reserued of themselues but because God chose them in his euerlasting loue Tim. What lesson is it that wee learne by this comparing of the estate of the Church according to seuerall times Silas That it makes much for our comfort to lay together the olde and present state of the Church namely in time of afflictions The reason is because God is wont for the most part to vse like proceedings in the gouerning of his Church therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions that as Paul by considering Elias his time armed himselfe against the fewnesse of professors so Gods children by such conference of times may stay their minds in patience For no crosses nowe happen but the like or worse haue falne in former ages of the Church It is vsual with the Papistes to boast of multitudes howe many and how mighty bee their friendes and followers the Gentry the Nobles Ladies and Lords Dukes Arch-dukes Princes Kings Emperours Learned men Cardinalles Popes are on their side and walke in their way whereas for most part a company of silly Tradesmen and silly persons take part with vs. To whom though we might truly say that our number is greater by a good many then they would haue it and that if the trueth of religion went by number then the Turkes and other Pagans should bee the true Church rather then Papists which come short in multitude of the Pagans Iewes and Turkes Yet let vs cast our eye backe vppon Elias and Paules times concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God which may be preserued and professed by a few as well as by many so nowe the faith of the Gospell if but one onely professed it in the world whereas God is to be thanked many Nations and Kings doe receiue it were not the lesse wholesome and sound though the whole world besides did goe after the great whore as sometime it did But come nowe nearer to the wordes of our Text which haue two parts First that a remnant of beleeuers were amongst the Iewes when Paul preached Secondly the true cause heereof is the election Tim. Tell vs what is meant by a remnant Sil. It signifies the smalnesse of the number of the faithfull that they were farre fewer then such as abode in vnbeliese and perished therein yet the number was not so smal but it made many thousands There is the like phrase in Rom. 9. 27 29. It is a metaphor borrowed from a cloth or heap of wheat whereof a remainder onely is left so but a few in comparison of the rest durst opēly professe the faith of Christ. Tim. What may we learne from this word for our Instruction Silas First that that part of men which perisheth is farre greater then that part which is saued as the whole heape of corne is more then that part which remaineth for seede and the peece or web of cloath is greater then the remnant and thus it is written That many are called fewe chosen Math 20 16. and that few doe enter into that narrow way which leades to life Mat. 7 14. Tim. What vse hereof Silas First to striue to be of this little stocke of this poore remnant whereof not to bee were better neuer to haue beene Secondly it mooueth to great thankfulnes such as are called to bee of this remnant when such numbers were passed ouer which were no worse then they by corruption and as good as they euery way by creation Tim. What is the second instruction Silas That the promises of God touching eternall life are neuer voyde nor euer doe fall away The
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashiō of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
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 〈◊〉 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 〈◊〉 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 〈◊〉 〈◊〉 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 〈◊〉 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 〈◊〉 lucre 〈◊〉 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 thē 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
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among thēselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
nothing but God which giueth the encrease 1. Cor. 3 6. Heerein is the cause that many without all fruit nay with much hurt do study Scriptures because they seeke not to God by faithfull hearty prayer for his blessing as if the worke done would make them beleeuers good followers Tim. What is the thing in this 5. verse prayed for Silas It is agreement or consent in wils and affections each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to bee of one minde of which concord Christ Iesus is made the glue Cement and band As all meanes of peace without God are in vaine so all agreement which is not founded on Christs Faith and religion is rather conspiracy then a concord like to the agreement of Simeon and Leuy brethren in euill Genes 49 5. or of Absolon and Ach 〈◊〉 banding against Dauid Such is the agreement of Heretickes Idolators Papists Turkes Iewes Pagans and wicked men which meete in malice to doe mischiefe not in charity to builde one another Of this matter see Dial. in Rom. 12 16 18. Tim. What doth the sixt verse teach vs Silas That the vnion of Christians must be in profession outward as well as inward in affection in minde and mouth Also that such vnity is the rather to bee embraced with all readinesse because it tendeth to the praise of God whose pleasure and honour it is when his children liue louingly and peaceably as it is to his dishonor greatly that such as be called brethren and children to God do hate and striue one with another Tim. Giue vs a briese touch of the 7. verse Silas To receiue signifies charitably to iudge patiently to beare louingly to affect one another that is the weake the strong and the strong the weake The particle As noteth quality not equality for what proportion betweene Christs infinite loue and the finite charity of men The sincerity then is pointed at not the degree and measure as in Iohn 17 21. and Math. 6 12. In the last words of this seauenth verse lieth an Argument perswasorie from the more vnto the lesse thus If Christ receiued vs vnto the glory of his Father euen to make vs partakers of so great a benefite as of glorie and immortality in heauen with his Father this is the better sence then to say that Christ either propounded his Fathers glorie as his end whereby he receiued vs or that wee should receiue one another for the glorisying of God which both are true but not so fit as this that hee did loue vs so far as to make vs partakers of his Fathers glory therefore it followes that much more we should receiue one another to peace and concord which is the fruite of our receiuing to the benefite of his and therefore if he did such things to enemies how should not we be ready if wee will approoue our selues good Christians to receiue friends and Brethren Tim. How doth Paul proceede in verse 8. to v. 13 Silas Paul prooueth that Christ hath receiued vs in this excellent manner by a distribution of vs into Iewes meant heere by circumcision to whom he ministred by preaching and dying to performe the truth of God that is that he might be found true who had promised vnto their Fathers Isaac and Iacob c. to send them a Messias And secondly into Gentiles vpou towards whom he fulfilled the mercies meant them of God and mentioned in sundry Testimonies which are heere set downe till verse 13. Tim. Now with like breuity obserue the cbiefe doctrines which arise from the eight verse to the 13. Silas First we haue a singular example of rare humility in Christ who beeing the Sonne of God equall to his Father yet by taking our nature subiecting himselfe to circumcision and the whole lawe by his diligent teaching miracle-working his passion painefull and reprochfull his resurrection victorious did minister vnto the Iewes his enemies being made their seruant whose Lord hee was yet seruant to all being Lord of all Which should admonish vs of his loue to mankinde for whose loue and sake he was so abased comming not to bee ministred vnto but to minister so of our dutye in bearing the same minde as he did 〈◊〉 no seruice how seruile or abiect soeuer to expresse zeale to God or our brethren Phil. 2 5 6 7. Secondly Christ may be a patterne as of low linesse to all so of diligence and fidelity to Ministers of the word whose dignity stands not in titles solemnities Robes pompes processions papall massing c. but in teaching the people constantly and soundly also in feruent prayer for them and example of an holy blamelesse life for thus Christ in his owne person ministred to the Iewes and afterwards to the Gentiles by his Apostles Thirdly heere is a proofe of that glorious property of God to wit his truth that hee is most true and faithfull of his word namely because such promises as vpon the fal he made to Adam touching the womans seede and afterwards to the Patriarkes concerning the same to come out of their loynes to make all Nations blessed were in due time accomplished by sending Christ borne of a pure virgin to be a common Sauiour of elect Iewes and Gentiles Let this moue all Christians to put confidence in him being so mercifull and true who will not deceiue Secondly to imitate his properties beeing faithful in their words bargaines couenants vowes and promises Thirdly to praise and magnifie him for his free and gracious calling of vs Gentiles to the grace of Christ whereof vnlesse hee had made vs truely partakers we could neyther celebrate and confesse him as it was sorespoken of by Dauid Psal. 10 50. 2. Sam. 22. Neyther reioyce together with his owne nation the Iewes called by the Gospell as was foresaide Deut. 32 45. Nor haue praised God as we are commanded Psal. 117. 1. Nor haue hoped or put our trust in him as Esay 11 10. except hee had become our Sauiour and redeemer To whom therefore for his vnspeakeable mercies in visiting the Gentiles and being their light be all ioyfull praise and thankes in all the Churches of the Saints DIAL III. Verses 14 15. Now the God of peace fill you with all ioy and peace in heleeung that ye may abound in hope through the power of the Holy Ghost And I my selfe am perswaded of you brethren that yee also are full of goodnesse filled with all knowledge able also to admonish one another now therfore brethren I haue written vnto you somewhat more boldly in some sort as putting you in minde of the grace which is giuen me of God Tim. SHew vs what is done in these verses begin with the 13. and so goe on to the verses following Silas In the 13. verse Paul finisheth his exhortatory speech touching loue and concord amongst the Romanes with a short pithy prayer wherein hee so declareth his ardent desire of their saluation as withall
first gathered together in their house to celebrate their assemblies for they might not haue in most places the free vse of Christian religion through the malice of the Iews somewhere elsewhere of Gentiles see Acts 13 14. Epenetus is intituled the first fruits of Achaia both because hee was in order of time the first which professed Christ in that country as first fruites came before the rest and for that in degree of piety and vertue excelled others as first fruites are both reaped before and be the chiefe and choice of the crop A worthy thing it is to giue the onset and begin to leade others the way which feare and worldlinesse makes men backward to doe yea keepeth numbers from following others that haue broken the Ice and made an entrance into the zealous profession and practise of Christianity The other titles of beloued approued of labouring in the Lorde and beeing in the Lord giuen to diuers heere doe note howe deare they were to Paul for their profession of faith or fruites of their faith teach that others ought to be so farre foorth beloued and esteemed of as they pertaine to Christ our common Lord shew the same by their faithfull endeuors to further the Gospell Also note v. 7. to be in Christ signifies to be a christian or faithfull person and to bee approued in Christ is to bee vnblameable or without reproofe nay well allowed offor his faithfulnesse and constancy in the cause of Christ. Whereas he salutes some of his kinsmen learne that to our kindred when they be godly we are tied by a double band one of nature the other of Religion therefore such as forsake and forget their Christian religions kindred do giue cause to fear least neither piety nor humanity be had in regard by them Such as were in bonds with Paul for the Gospell sake are therefore called his fellow-prisoners They suffered bondes and imprisonment with him and so shewed their hearty loue both to Christ and to his Apostle Paul whom they forsooke not as diuers others did 2. Timothy 4. All forsooke mee but did cleaue to his doctrine by faith and became his fellowes in afflictions Let Christians learn thus to loue the word and the Ministers of it such imprisonment is more sweet then liberty Also whereas some are commended for labouring in the Lord and others for labouring much in him that is in the divulging of his truth and edifying his Church or doing other seruices of charity heereby wee do learne that there is a difference among Labourers some according to their meanes opportunities gifts great zeale labour more and some lesse but each are to haue their due praise euen he who laboreth litle as well as he who laboureth much none are to be defrauded Whereas v. 13. Rufus mother is called Paules Mother vnderstand a Mother by affection not naturall Obserue that Aristobulus and Narcissus are not saluted as beeing belike not yet conuerted and Narcissus is thought to haue bin full of riches and naughtinesse ouerthrowing many a woorthy man by calumnies yet both hadde Christians in their families The kisse which Paul mentioneth v 16. sheweth the custome to be ancient for the Saints at their meeting do declare mutuall good will by a kisse which was giuen sometime in token of subiection as Gen. 42. and Psal. 2 12. Sometimes a signe of Charity this was cheefly done before the receiuing of the Eucharist to testifie peace and brotherly amity Whence arose the superstitious kissing the Paxe in popery which depraues abuseth al good things By adding holy he distinguishes 1. chast kisses from wanton 2. adulatory and 3. proditory and 4. dissimulatory kisses such as Ioab Iudas and Ammon gaue which is no small thing For as giuing the hande one to another at our meeting after long absence signifieth the deliuery of our heart to him toward whom we vse such gesture so kissing of all other gestures hath I know not how the most euident expresse representation of that which is within For whereas life consisteth in respiration and our breathing is by our mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soule to another A custome not so ancient for vse 1 Pet. 5 14. in Eastern Churches especially but now is as grosly abused in the Westerne and by such as affoord this loue-token euen to dogs Finally whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome and farre more then other Churches being better knowne vnto him yet not once mentioneth Peter who should be the chiefe Pastor there as Papists say The Apostle either did forget and neglect him which is vnlike or Peter was vnworthy as an Apostata of his salutation which is vntrue or Peter was not then at Rome which is not vnprobable yea whether he were there at all or no is vncertaine For we do not finde in all the history of the Acts or other partes of the new Testament that euer Peter came at Rome no not one syllable to that purpose therefore it can bee no Article of faith or thing necessary to bee beleeued vnto saluation for all such things are either expresly written or by necessary deduction to bee collected out of Scriptures which are as Origen saith the sole norme and rule of Faith the vnmooueable Canon of verity as 〈◊〉 the most exact gnomon ballance square of all truths as Chrysostom Againe what shal we say if the Scriptures doe teach the quite contrary For Paul was conuerted a year or thereabouts after the ascension of our Lord. The third yeare after Pauls miraculous conuersion in his way to Damascus Peter went to Ierusalem where hee continued with Paul the space of fifteene dayes Gal. 1 18. all this while Peter was not at Rome Eight yeeres after Pauls conuersion Peter was abiding at Ierusalem beeing imprisoned was sought for to be killed by Herod about the 3. yeare of Claudius as yet then he was not at Rome Acts 12 2 3 4. c. Sixe yeares after that euen full fourteene yeares after that hee first had met Paul at Ierusalem which was the 51. yeare from Christs birth hee was at Ierusalem where hee gaue Paul and Barnabas the right hand of fellowship Gal. 2 9. At which time a councell was held at Ierusalem Acts 15. and then it was agreed vpon by mutuall consent Galat. 2 9. that Paul should preach vnto the Gentiles and Peter to the Iewes who by an edict were cast out banished from Rome so as all this while hee came not there When the Councel was dissolued whither did Peter goe to Rome his Sea and seate as the Papists faine nay to Antioch where hee was to his face a bold acte to be done if Peter had beene Pope hee was I say reproued of Paul for his dissimulation Galath 2 11. Moreouer when Paul was first led prisoner to Rome hee found not Peter there for then would not
4. v. 14. Law how contrary to pro mise Law of faith what Ch 3. v. 27. Labour a Christian life full of it and why ch 13. v. 13. Love see Charity Lust how manie kindes good and euill of sundrie forts ch 7. v. 7 26. Lust before consent is sin in the regenerate Ch. 6. v. 12. and Ch. 7. v. 7. Lust what a pestilent thing ch 7. v. 8 9. Lust inumerable all rebels against the spirit ch 6. v. 12. ch 7 v. 23. Lusts great paines taken to subdue them Chapt. 6 12. M. Magistrates their originall kindes degrees office end for which appointed see authority Maliciousnesse chap. 1. v. 29. Man olde and new Why sinne called man Chap 6. verse 6. Man his fourefold estate 1. by Creation 2. by Corruption 3. by regeneration 4. by glorification ch 5. v. 10. Many what it signifies ch 5. v. 19. Marriage is of God indissoluble till death ch 7. verse 1 2. Marriage what it is what contrary to it how to bee vndertaken Marriage second lawfull Marriage spirituall howe excellent ch 7 1 2. Masse Popish absurd abhominable ch 6 v. 9 10. Merit ouerthrowes grace ch 11 6. Merit none by works and why ch 2. v. 6. Chap. 8. ver 18. Meates defile when eaten vvith opinion of cleannes or with offence to other or when the eating of them is against charity and hindereth edification ch 14. verse 14 15 c. Meates forbidden by the Law became pure vnto the faithful ch 14. v. 20. Meates taken in excesse or defect do pollute the conscience ch 14. v. 17. Myracles their names kindes author instrument vses no sure note vnto the truth or Church Chap 15. v 19. Ministery how excellent a function and necessarie ch 15. ve 16. Mysterie vnto how manie things applied in Scripture Chap 11. verse 25. chap 16 verse 25. Mystery the vocation of the Gentiles Also the reuocation of the Iewes and why ch 11. v. 25. Mortall our body why ch 6. v. 12. Murther kinds occasions the greeuousnesse of it ch 1. v. 29. N. Nature by it wee bee sinners and vnder wrath ch 5. v. 8. Nature Law thereof what and how by it Gentiles do the things of the Law Ch. 2. v. 14. Neighbour who and how to bee loued chap. 13. ver 9. Night what and how it is past chap. 13. v. 12. O. Oath what the sorme of it the kindes the ende of controuersies the abuses of an oath ch 9. v. 1. Offence what the kindes why none to be giuen Ch. 14 v. 13. Opportunitie of doing duties not to be let slip chap. 13. v. 11. Ordinances of God to be submitted vnto See authority Originall sinne what why so called to bee repented of ch 5. v. 12. Ch. 7. v 7. Original sinne no mouing cause of reprobation chap. 9 11. Once Christ died why that sufficient Ch 6 verse 10. P. Papists by doctrine of merit ouerthrow grace Chap. 11. v 6. Papists enemies to Christ to their owne iustification and saluation Chap. 10 ve 4. Petcr whither at Rome ch 16 verse 15 16. Pope will not 〈◊〉 subiect to higher powers Cha 13 verse 1. Pope claimeth both swords Ch. 13. ve 〈◊〉 Pope his intolerable pride no head of the Church Ch. 12. V 4. Against God in the doctrine of merites and against man in King-killing Doctrine chap. 11. Patience groundes of it Chap. 12. Perswasion of Faith 2. of Charity the one infallible the other coniecturall Ch. 8 v. 38. Passion why sin so called Ch. 7 ver 5 6. Perfection none in this life but imaginary Perfect howe the will of God is Ch 12 v. 2. Pleasing God Chap. 12 v. 1. Poore who why to be releeued Ch. 15. v 6. Powers to be distinguished from the persons and abuses and manner of acquisition Ch. 12. v. 1 2 3. Prayer to whome why to God alone mentall voeall a fruite of faith and note of 〈◊〉 Ch. 10 v. 1 13. Prayer must haue feruency and affiance Chap. 8 V. 14 15. Prayer how a note of Adoption ibid. Prayer how continual ch 12. v. 12. Prayer the hinderances of it how to ouercome them Chap. 1 v 9. Praier an helpe vnder the crosse Ch 12. v. 12. Prayer comes of the holie Ghost Ch 8 v. 26. Prayer of great force and vse Chap. 15. ver 30 31. Prayer for Saints liuing not for the dead Prayer a strong weapon ch 15. v. 30 31. Preaching what it is how necessary to beget faith ch 10 v. 14 15. Preaching the chiefe work of a Minister Ch. 10. verse 14. Promises howe sure the kindes of them Ch. 4 Prophets foretold of Christ and taught the Doctrine of grace though not so clearly as the Apostles Chap. 1. v. 1. Ch. 15. v. 26. R. 〈◊〉 with God Chap. 5. v 1. Ch. 5 v. 10. Recompence so sin is called Ch. 1. v. 27. Religion Christian reasonable seruice Ch. 12. V. 1. Remedies three against affliction Chap. 12. verse 12. Reprobation that it is why it is the markes and fruites of it Ch. 9. ver 11 12. Chap. 11 v. 7. Reuenge forbidden vs why Ch. 12. v. 19. Reward how belonges to workes Ch. 2. v 6. Riches of bounty c. Ch. 2. verse 4. Rich mercy Ch 9. v. 24. Rome new how it differs from old thoroughout this Epistle to be seene Rome threatned to be cut off for high-mindednesse and so fulfilled Ch. 11. v. 21 S. Sacrament what how many what is 〈◊〉 mon vnto them all the vses and benefits which com by them ch 2. v. 25. ch 4. v. 11. 〈◊〉 two wayes men doe erre about them Ch. 6. v. 〈◊〉 Sacrifice taken properlie and improperly Chap. 12 verse 1. Sacrifice properly taken Legall and 〈◊〉 ch 12. v. 1. Sacrifice legal the kinds ends of it it determined in Christ the proper Sacrifice of the Gospell ch 12. v. 1. Sacrifice proper or Christian howe many and the conditions of it ch 12. v. 1. Scripture what it signifies ch 1. v. 2. Scriptures how to knowe them to be Gods word ibid. Scripture a perfect Iudge of 〈◊〉 and Canō of saith and manners ch 12 verse 2. Scriptures contayne the good acceptable and perfect will of God chap 12. verse 2. Scriptures best and surest interpreters of themselues Ch. 11 v. 8. Scriptures how to be read and heard ch 1. v. 2. Ch. 9. v. 12. Saints who how by calling What this worde may put vs in minde of Ch. 1. v. 7. Ch 15. v. 25 26. Saints in truth and by profession onely ibid. Sanctified nature of Christ healeth our corrupt nature ch 8. v 2 3 4. Sanctification the parts of it how represented and ratified in baptisme Ch. 6. v. 3 4. Seuerity of God against sin how great ch 11. v 22. Serue sin what it is and how knowne ch 6. 〈◊〉 6. 20. Seruice of sinne how vile ibid. Seruant of sin what ib. Seeking God aright or amis ch 3 v. 11. ch 10 v. 20. Secret see mystery Shame double 1 of face 2. of conscience Ch. 6 21.
what doth this teach vs Silas That our Christian loue one towards another doth no way more firmely manifest it selfe then by praying one for anothers saluation Thus Paul proues the truth and earnestnesse of his loue to the Istaelites by this duty of praying for their conuersion to Christ that they might be saued Which shewes it to be a speciall euidence of loue yea Paul did more demonstrate his loue in praying for the Israelites good then when hee greeued for their euill because it is more to bee saued then to be deliuered from paine Also Steuen at his death witnessed his charity by his supplication vnto God for his persecutors Acts 7. 60. And Christ also manifested his deepe loue to his crucifiers by praying God to forgiue them Moreouer Paul testified his loue to all the Churches in the beginning of his Epistles by thanksgiuing and prayer for their faith and loue and it cannot be but a man must loue him hartily for whose repentance and saluation he heartily prayeth Tim. Whereunto must the knowledge of this trueth serue vs Silas First to reproue them for want of loue which foreslow or forget to pray for others or do it not for their being saued Secondly to consute them of errour who thinke loue to consist onely or chiefly in good speech or almes or other outward woorkes of mercy to the body Thirdly here is an admonition to euery one to proue vnto himselfe the trueth of his Christian loue by his diligentand earnest prayers for the good of others namely for their conuersion and saluation which is the chiefest good For whosoeuer he be that truely loues another doth euer aime at the good of the party loued and especially of that which may doe them most good and that what can it else be but the saluation of their soules after Pauls example here Tim. But aid this prayer preuaile with the Iewes to get them all saued Silas No these words set forth not the effect and what fruite came of his prayer but what scope and end he propounded to his prayer which was not earthly and temporall but eternall good things Tim. But why would Paul pray for them whome he knew to be cast out from God and saluation Silas All were not so and for the other he might pray Rom. 11. 1. Secondly the nation of the Iewes were not cast out for euer but for a time and therefore hee might pray for the saluation of such as were to be called Rom 11. 25. This admonisheth all Christians what things in prayer they ought especially to begge for others and that the euent of their prayers euen for the most exellent good which euer endures doeth depend vppon Gods pleasure whereof sithence wee can take no certaine knowledge in respect of particular persons therefore out of Christian charity wee are to wish well to all whome God vouchsafeth the name of his people or with this limitation all whome God hath giuen to Christ. DIAL II. Verse 2. For I beare them record that they haue the zeale of God but not according vnto knowledge Tim. VVHat doth this verse containe Silas Two thinges first the testimony of Paul touching the zeale of the Iewes which engendred his loue towards them The second is a correction of his testimony giuing them to witte that their zeale was erronious and void of knowledge Tim. What doe ye call zeale Sil. It is a very earnest loue of something ioyned with griefe for the hurt done to it as the louing mother or wife doe grieue for the harme done to their childe or husband Tim. What things are required vnto zeale simply considered Silas Three first a thing must bee vehemently loued for zeale is loue encreased Secondly a wrong true or supposed is to be offered to the thing so feruently loued Thirdly thereupon ariseth a great griefe conceiued with a desire to repell the wrong This affection of zeale in it selfe is not good or euil but is an indifferent affection and many times it is found in men both good and euill for the Apostles were zealous and so were the Pharises Christians were zealous and so were the Iewes too as appeareth in this Text as now some Protestants in their way be zealous so be many Papists Tim. What call ye the zeale of God Silas A great griefe of heart for some wrong done to him his will doctrine worship or glory or people with a desire to hinder or repell the same with all our power Tim. What is meant by this that they had the zeale of God Silas That they had a burning desire in their hearts to promote the glory of God and weere grieued for hurt done to it as they thought by Christ and his Apostles and their doctrine Tim. Whether was this their zeale sinfull or no Sil. In that they greatly affected Gods glory were mooued with indignation for that which was done against it thus farre their zeale was good and was both loued and commended of Paul but because it was not gouerned by faith and sound knowledge it was blinde ignorant and erroneous and therefore it was vicious for it made of Religion error and ignoraunce of such things as we ought to know so by sinne defiled their affections and actions which in their owne nature were good Tim. What knowledge is needfull to zeale that it may bee a right zeale Silas A threefold knowledge First of the thing loued Secondly of the hurt done to it Thirdly of the end which we propound to our zeale Tim. The zeale of the Iewes how did it faile in the knowledge of these three things Silas First they did not knowe the thing loued for they rightly knew not Gods worship and glorie which they thought to stand in ceremonies and outwarde obseruations of the Law and not in the faith of Christ and obedience to the Gospell Secondly the wrong which they thought to be done to God by the gospel of Christ was but supposed and no true reall wrong For the preaching Christ which out of blinde zeale they persecuted did much aduance Gods glorie and the praise of his grace that in his beloued Sonne he would freely accept sinners Thirdly they also stroue for vaine-glorie and their owne praise out of selfe-loue which they choked with pretence of Gods glorie and so fayled in the end of their zeale aswell as in the obiect Tim. What Doctrine are we to gather out of this verse Sil. We learne first by Pauls example to loue allow of the good things which we finde euen in bad men although they be ioyned with much sin and wickednesse For the zeale which the Iewes had to God albeit it had no knowledge to guide it yet seeing in it selfe it was a good thing the Apostle commends it and beares witnes to it Christ also loued the good things which he saw in the couetous yong man that trusted in his riches Marke 10 21. also the Prophet Dauid praised many good things in Saul 2
as a glorious Lady after her doth draw a traine of Christian graces which alwaies be where faith goeth before as Ruth would be whersoeuer Naomy was and righteousnesse of workes containeth all vertues in it Also the ministry of the word prayer and Sacraments though externall things yet they haue relation to these spirituall things whereof they be the helping causes or instruments to beget or increase and so belong to the kingdome The reasons why the kingdome standeth in such spirituall things is God beeing a Spirite Iohn 4 24. the things of his kingdome must bee spirituall and sutable to himselfe whoe is the King Secondly his kingdome is not of this world Iohn 18 36. therefore not in worldly but in inward heauenly things his kingdome consists Tim. What is the vse of this doctrine Silas It serues to prouoke all men with all endeuour to seeke after righteousnesse to haue their sinnes forgiuen them to be partakers of Christs iustice and to worke righteousnesse leading a iust life to get the blessing of an appeased and pacified conscience and a ioyfull heart vnder hope of glory without which we haue no fellowship with the kingdome no part in saluation and let all such as haue receiued grace to beleeue and by their faith doe receiue the iustice of Christ to bee their owne and are regenerate to liue iustly hauing peace with God and men reioycing vnder the hope of glory though but in a weake measure and with much imperfection Let them I say much comfort themselues and continually praise the God of heauen which hath imparted to them such thinges that are so necessary to true religion and eternall saluation Thirdly heere is a reproofe to such as be earnest in externall slight things and neglect the chiefe matters yea of such as rest in generall knowledge profession outward reformation of life some delight in the worde and in the brethren in a certaine zeale against superstition and prophanenes in the cōmnuication of the mysteries c. which be good things yet such as others haue had and very many haue who neuer set foote within the threshold of the kingdome whereof a man or woman shall neuer become a true member so long as they lacke regeneration and the fruites thereof righteousnesse peace and ioy Tim. What other incouragement to labour for these things Silas That not by these things as if wee could merite by them for they are effects of grace not causes of the kingdome but in these things we serue Christ and please God to serue Christ is by faith and obedience to cleaue to him After this manner Christ will be serued and God will be pleased and both wee and our doings will bee accepted of him if we fetch righteousnes from Christ alone drawing from him and his promises matter of sound tranquility and in ward cheerefulnesse indeuouring to liue vprightly and godlily Now what should wee study rather to procure then that we may serue Christ our Redeemer and please God our Creator and preseruer for it is the end of our creation redemption and conseruation to serue and glorifie Christ and to please God Therefore how earnestly should these things bee striuen for and searched after which doe inable vs to honour and please both God the Father and Christ the Sonne See how much they are deceiued which in popery doe place the seruice of God and pleasing of Christ for the most part in outward rites and ceremonies deuised by themselues whereas the Sacrifices of the law and the ordinances of the Gospell beeing seuered from these inward things are abhorred of God Esay 1 13 14 15. Mat. 7 22 23. Gods owne holye institutions are no whit auaileable to serue please Christ nay they be an abhomination if they bee not ioyned with faith c. Tim. But why doth hee say they are approued of men which haue these things seeing the world hates Gods children and thinke the worse of them because they loue and obey Christ as Caine hated Abell and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples Sil. Yet euen wicked men are compelled to approue sometime to honour them which are crowned with these gifts of the Spirit as the Philistims and Hittites Abraham and Dauid and the Egyptians Ioseph and Herod Iohn the Baptist and Pilate and the Centurion Christ Foclix reuerenced Paul Howbeit in our Texte are meant men of sincere iudgement These will alwayes accept commend and giue good testimony to the faithfull as Enoch had a good report so had all the faithful Heb. 11. Learne hence that wee may not vtterly contemne the iudgement and witnesse of men Rom. 12 17. Howbeit in order we must begin at the approbation of GOD to seeke that most and first Math. 6 33. and asterward the allowance of men He is not the seruant of God which either pleaseth men rather then God or God without all care of men God first and for himselfe Men after and for God Tim. What are we to learne from verse 19 Silas First that we must pursue peace with our Brethren that is seeke it with vehement desire not coldly nor carelesly seeing peace pertaineth to Religion and saluation it must needes be eagerly followed after after the example of Abraham exercising and hunting after peace with Lot and of Dauid who sought to liue peaceably with all men Psal. 120. whose counsel is we should follow peace Psal. 34 14. Haue peace with all See Rom. 12 18. Secondly as we loue peace we must get and look after such things as belong vnto peace euen all graces which be Parents to breed or Nurses to foster peace as milde speech courteous behauiour forbearing reuenge pardoning errors passing by offences interpreting of doubtfull thinges to the best part soft aunsweres direct silence or whatsoeuer else may cause or confirme peace Thirdly we must beware of the quite contrary of all things which may be hinderances to peace as hatred enuy desire of reuenge fiercenesse busie medling debate strife whispering backbyting and tale-bearing c. as a sword point or as a Scorpion so are these to be auoyded of them that loue peace Fourthly Christians are to embrace such peace as tends to edification We are Gods house and Temple 1 Cor. 6 19. 1 Cor. 3 9. 2 Cor. 6 16. As in a naturall building many workemen ioyne their labout together to perfect one building so Christians must with ioynt care diligence and study do such things as make men better more godly and religious more strong in Faith and this is to edifie which principally pertaineth to the Ministery Eph. 4 11 12. yet reacheth euen to professors who as liuing stones must strengthen and helpe one another to Godward There is a peace in euill when persons agree in superstition heresie in vnrighteousnesse theft and cruelty as Simeon and Leui brethren in euill Herod Pilate against Christ the false Apostles against Paul agreed This is a wicked peace
it tends not to edifying in godlines but to destruction and maketh men fall from God and become worse and worse and therefore is to be abhorred Zachary ioyneth peace and truth Zach. 8 16. Peace and holinesse put togither Heb. 12 14. Peace and edification in this text Thus the Scripture sets our bounds for peace which we may not passe a necessary and holy contention is to be preferred to an impious peace Tim. What are we to learne out of the 20. verse Silas Namely that our Brothers faith and saluation which be the worke of God ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating For howsoeuer all meates bee pure and lawfull in theyr owne nature and by Gods ordinance yet our eating is euill if the peace of the Church be troubled or edification hindered or offence giuen to such as be weak Where indifferent things cannot be vsed but with disturbance of Christian concord with losse of peace amongst Brethren with hurt and destruction to the infirme with scandall offence then they cease to to be indifferent and the vse of them is euill as Illyricus and Paraeus teach from this place Tim. Whether are we to abstaine from eating flesh if we bee in the presence of a superstitious Papist who makes conscience of it least we offend him Silas If such a Papist be simply seduced by others and hath had no meanes of knowledge by instruction and doctrine of the word then there is the more regarde to be had of him he is first to be shewed in good fashion that all creatures are good and lawfull at all times and nothing in it selfe vncleane but to them that thinketh it so or which eateth with offence against his conscience these make meates which bee pure to be vnpure for vse to themselues Secondly if it bee an vnderstanding Papist then the case is altered for there is great difference betweene a weake Iew and an obstinat Romanist First because such an one is not to be held a Brother as I haue proued before chap. 12. and we are commanded to auoyde giuing offence to such as be brethren Secondly these meates as flesh of all kinds and white meates were neuer forbid by Moses Law as those were which the vnskilful Iewes made conscience of Thirdly these Papistes haue had time enough and meanes enough also to haue learned Christian liberty it hath beene demonstratiuely proued that there is no religion in difference of meats but they wilfully shut their eyes against the light that shines in their face and therefore offend not out of ignorance infirmity as the Iewes did but out of malicious stubornnesse which we are by no meanes to cherish Tim. But what shall we say if a Protestant well instructed in his liberty yet ready to take offence to see flesh eaten of them which are healthfull being done against the Kings Lawes Silas Better neuer to eate flesh then to eat with scandall of thy Brother For if hee now be moued to eate against his conscience by seeing thee to eate then hee is destroyed by the vntimely vse of thy liberty Howsoeuer we haue learned that we neede make no Conscience of the thing it selfe beeing indifferent yet the Princes commandement in a thing of a middle nature especially being giuen for good ends profitable vnto the common-wealth bindes the conscience by vertue of that generall precept Honour the King and let euery soule bee subiect Contempt of authority breach of wholesome lawes ioyned with euill example to imbolden others to transgresse are faults which displease God and defile the conscience and deserues punishment both temporal and eternal How humane lawes binde vnto sinne see Dial. on Rom. 12 5. DIAL IX Verses 21 22 23. It is good neyther to eate flesh nor to drinke nor any thing whereby thy brother stumbleth or is offended or made weake Hast thou faith or thou hast faith haue it to thy selfe before God happy is hee which condemneth not himselfe in that which he alloweth And hee that doubteth c. Tim. VVHat is contained in the 21. verse Silas The conclusion of the former exhortation to the strong that in the vse of meates they giue no offence to the weake and so generally in the vse of all indifferent things which in themselues are good and lawfull but beeing done with offence are euill tending to destroy the worke of God Hauing saide this in the former verse that eating with scandall is euill now on the contrary he concludes that to forbeare eating or drinking or doing any thing else which may offend is good as that which makes to edification and peace Tim. What is meant heere by good Silas The positiue is put heere for the comparatiue good for better as if he should say it is more pleasing to God and more to the edifying of our neighbour and for the peace of the Church to abstaine rather then to eate with offence Tim. Why doth hee mention heere not onely flesh but wine and euery other thing Silas First to make the instruction more generall and large also to teach that in things simply necessary to life we are not to forbeare them though others bee offended as if one should take offence at our eating bread or drinking beere whereby our life is maintained but for some kinde of flesh and wine or whatsoeuer else it is which we may be without and yet liue wee are bound in case of offence to refraine such things at least for a time till such as do stumble be better perswaded by instruction Tim. Is there any difference betweene stumbling beeing offended or being made weake or 〈◊〉 they signifie one and the same thing Silas Howsoeuer some distinguish them and vnderstand by slumbling that which elsewhere is called the wounding of the weake conscience being troubled not knowing what to hold or doe 1. Cor. 8 9. and by being offended a quite falling away or breaking off from the faith or Gospell which is called before to bee destroyed yerse 15. and to perish 1. Cor. 8 11. and by being made weake that which before in verse 15. was in other tearmes saide to be grieued Of which distinction there may follow this good obseruation that so soone as wee see the conscience of our brother begin to wauer by our actions it is our duty to cease giue ouer ere it come to be wounded and wracked yet for my part I doe rather iudge that one and the selfe same thing is signified heere by the heaping vp of diuers words namely thereby the better to insinuate that great heed care and circumspection be taken as he saide before verse 13. that no stumbling blocke or occasion of sinning bee put in our brothers way which might be eyther by making them doe that which they saw others doe with a wauering minde or causing them to detest the faithfull as prohaneners of Moses law by going against his prohibitions in vse of dayes and meates Tim. What instructions