by wicked affections Tim. Who doe with-hold the truth in vnrighteousnesse Sil. Such as by force suppresse or keepe it backe as if they would imprison it least it come abroad when it is not onely not followed and obeyed but resisted and the quite contrary to the direction of truth is done then it is as it were fettered in the Giues and Manacles of our lusts which keepe it backe Tim. Taketh the truth any hurt thereby Sil. None at all but the hurt is to our selues euen great vexation and vnquietnesse of mind Secondly a greater inclination and pronesse to all manner of euill this may be declared and illustrated by the similitude of prisoners kept in prison against their will also by the example of such Gentiles Iewes and Christians as knowing what they ought to doe yet did against their knowledge Rom. 1 32. Rom. 2 17 21. Phil. 3 18. Tim. What counsell was giuen heere Silas That all men endeuour to take part with the knowne truth against their affections and endeuour to doe according to that truth which they know For first if men will not haue truth to guide them they shall haue their corrupt filthy lusts to be their guides Secondly if men keepe truth in Prison by their disobedience themselues at last shall bee cast into the prison of darkenesse whence they shall neuer come out where the fire neuer goeth out and the worme neuer dyeth DIALOGVE XI Verse 19 20. For asmuch as that which may be knowne of God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power and God-head are seene by the Creation of the world being considered in his workes to the intent that they should be without 〈◊〉 Tim. WHat coherence and agreement hath this Text with the former and how doth Paul proceeds Sil. This verse with the rest that follow to the end of the first Chapter doe by a very plaine and distinct order more fully explicate and declare the matters briefly and concisely set downe in the 18 verse as first what that truth is which the Heathens did vniustly detaine viz the principles of Nature imprinted within them both of God and of morall dutyes and how they came by this naturall light in this verse and next Secondly how by vniust detaining that truth they proued impious to God by vnthankfulnesse and Idolatry and iniurious towards themselues and their Neighbours from verse 20 till 32. in which verse lastly is taught what that wrath and punnishment is which is from God in Heauen reuealed and sent vpon such wickednesse of men Now the first word or Particle of this present Text Because or For bewraieth this verse to depend vpon the former as a reason thereof taken from the effect He had said the Gentiles violently oppressed truth and as a Iaylor his Prisoner so they kept in the same which yet desired to burst out into actions as the Sun out of the Clouds this he proueth thus because such as had a certaine light and knowledge to leade them to God in some sort to know him and to discerne betweene good and euill in common life could not commit such impieties toward God such vncleannesses against themselues and such Iniustice to their Neighbours but that they must bee iudged guilty of vnrighteous detention and suppression of the truth If happily any would alleadge for the Heathens in their defence that they wholly wanted the knowledge of the truth and so are vntruely charged for with-holding it for answere to this secret obiection he affirmeth that the Gentiles had the knowledge of God both by light of Nature verse 19. and by the view of Gods works v. 20. Tim. What is the drift of this Text Sil. To shew what truth that is which the Gentiles detained in vnrighteousnesse it was a certaine knowledge of God which they learned by naturall instinct and by the workes of Creation and that they are iustly charged for with holding the same knowledge Tim. How many things may be considered in this Text Sil. Fiue thinges First that the Heathen had the knowledge of God that c. Secondly that they had it from God for God shewed it them Thirdly what things they knew touching God his eternall diuine power Fourthly out of what bookes they learned it not Scriptures but Creatures from his workes not from his word Lastly what was the euent of their knowledge Tim. Did the Gentiles know all that was to be knowne of God Sil. No but knew somuch as they were capable to knowe according to such meanes as they had yet the Philosophers and wise men knew much of God which they did not reueale to the common people There are some things to be knowne of God which are incomprehensible simply and cannot be known of Gods regenerated Children much lesse of Philosophers as his perfit diuine essence most glorious maiesty which dwels in a light that none hath accesse or aproach vnto 1 Tim. 6 16. Also the reasons of his will and counsell touching the gouernement of the worlde and especially of mankind for they ought not to be searched nor can be traced and found Rom. 11. 33. And other things there be which though they bee comprehensible yet are not known without reuelation of the word and spirit which Heathens lacked as the Doctrine of the Trinity of Christ his Incarnation free Iustification by Faith Remission of Sinnes by a crucified Christ Resurrection c. By that therefore which may be knowne is meant that which by ir-bred principles of truth remayning in man after the fall as some sparkles and fire-brands after a great fire and by strength of naturall reason as also by sight of the creature the Gentiles coulde attaine vnto viz. that there was a God he insensible and spirituall and for properties most mighty most iust most wise and good which things they saw God the first cause could not bee without seeing men which were his effect and work had such qualities in them Whereas this knowledge is said here to be manifest in them it is expounded by Chap. 2 vers 15. written in their hearts neither in the Creatures nor in the Philosophers nor among them nor to them but in themselues euen within their hearts by which it is plaine that he now speakes not of the Iewes which had their knowledge of God from the word but of the Gentiles and of those inward notions and principles which be natural whereof some be contemplatiue shewing them of God that hee is and what one he is and some practicke teaching them the difference betweene that is godly and wicked iust wrong honest and vnhonest morally good and euill Hence outwardly did arise the seeds of Arts Sciences and Disciplines and within a conscience iudgeing of a mans owne deedes whether good or ill and admonishing of the diuine iudgement approouing and rewarding what is well done abhorring and reuenging euill actions as Chap. 2. 15. This iustifieth that saying
Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
elect who before being not beloued are now beloued Hos. 2. 23. Tim. What may we note from hence Silas The easinesse of creating and regenerating which with God is no harder for vs then to cal a man to vs or to call any thing by the name Wee see also what an effectuall calling is a powerfull woorking causing persons to be what they were not of enemies and sinners sonnes of God and righteous DIAL XI Verse 18. Which Abraham aboue hope beleeued vnder hope that hee should bee the Father of many Nations according to that which was spoken so shal thy seede be Tim. VVHat is the drift of this Text Silas To extoll and praise Abrahams Faith by two reasons First that it did not giue place to sence nature or humaine reason For he beleeued aboue the hope of man Secondly that it did embrace the truth of Gods promise contained in these words So shal thy seed be And thirdly that he made the Diuine promise the support and prop of his Faith according to that was spoken Tim. What is meant when he saith He beleeued vnder hope aboue hope Sil. That he beleeued vnder the hope of God aboue the hope of man for when things were dosperate in the reason of man and there was no hope at al yet looking vp vnto God he had hope he conceiued inuincible faith in his heart ioyned with an infallible hope euen against hope of flesh nature and all mans reason Tim. Do ye not by hope vnderstand things hoped for Sil. It is true then the meaning is contrary to that which might by man haue beene hoped for hee waited for things which were set forth of God to be hoped for ouercomming by his faith all difficulties absurdities impossibilities which natural reason might obiect and oppose to him Tim. What was our instruction from hence Sil. This that a true faith dooth enable vs to expect such things as the reason of man would neuer look for Example heereof we haue in Abraham who beeing an hundred yeare old it was against reason that he should looke to bee a Father yet his faith beleeued it seeing God promised it Also Dauid against all humaine reason and hope beleeued that he should be King of Israel Also when Moyses beleeued that the people should passe through the Red sea as on dry Land it was against reason the like is to bee saide of Ioseph and of many others Tim. Is it not dangerous in things which are set forth to be beleeued to take counsell with the wisedom of the Flesh or with humaine reason Silas It is so as appeareth in the example of Sara of Zachary and Moyses all which were punished because they consulted with flesh and bloud instead of beleeuing Also in the example of wicked men who haue receiued hurt by leaning too much to the wisedom of the flesh more then to the word of God as they which perished in the wildernes also a Prince which was seruant to Iehoram King of Israel 2 Kings 7. Lastly Zedekiah K. of Iudah Ier. 39 7. Therefore in things which are propounded by the word to be beleeued of vs we must renounce that which our owne and other mens reason can obiect seeme it neuer so absurde and vnpossible which God promiseth yet it must absolutely be beleeued Tim. What was further commended to vs out of the first part of this sentence Silas That it is the propertie of a true faith to keepe men in hope euen when things seeme desperate Example heereof we haue in our Sauiour Christ Math 27. My God my God why hast thou forsaken mee And Saint Paul Act 27. Iob Ieremy For faith doth beare it selfe bold vpon the truth of Gods promises For faith doth beleeue the whole word of God according as is written Faith is by hearing and hearing by the word of God Rom. 10 17. But the word of promise is that whereabout Faith is properly occupied and especially the word of the Couenant wherein God promised to bee mercifull to our sinnes Tim. Yet the promise that Abraham is saide to beleeue was of a temporal blessing euen of a large posterity Silas It was so but this dependeth vpon the Couenant of grace and helpeth him to beleeue that For he that can beleeue God to be faithfull in smaller thinges can also beleeue that he will keepe his truth in greater thinges Againe all earthly pronuses are fulfilled for Christ who is the substance of the Couenant Againe all earthly promises proceede from mercy and Christ is the foundation of Gods mercy towards vs. DIAL XI Verse 19 20 21. And he not weake in Faith considered not his owne bodie now dead when he was almost an hundred yeare olde neyther yet the deadnesse of Sarah her wombs hee doubted not at the promise thorow vnbeleefe but was strong in faith and gaue glory to God being fully assured that he which had promised was able to performe it Tim. WHat was the drift and end of this Text Silas To praise the faith of Abraham by these few Reasons First by setting downe the hinderances of his faith as the deadnesse of Abrahams body and of Sarah her wombe Secondly by opposing to it the contrary which is vnbeleefe Thirdly by the measure of his Faith which was a strong and full assurance Lastly by the end of his beleeuing which was the giuing of God the glory Tim. What is meant heere by being weake in Faith Silas Sometimes Faith is put for the Doctrine beleeued Rom. 14 1. then to be weake in Faith is to be rude and ignorant of the truth and not to be weake is to be verie expert and skilfull But faith is heere put for the guift of faith and by not being weake in faith he meaneth that he did strongly beleeue God This speech is a figuratiue kinde of speech when one meaneth more then he expresseth as Psal. 〈◊〉 1. 17. not to despise is put for to hold in great account Tim. What were the hinderances which might haue troubled and hurt Abrahams faith Sil. The deadnesse of his owne body and of Sarahs wombe which he did not consider that is he thought not these things so able to hinder the promise of God as Gods power was able to fulfill the thing promised neither did he reason by vnbeleefe against the promise of God saying he mocks me or it will come to nothing Tim. What was the instruction from hence Sil. Thisê a strong faith yeeldeth not to such lets which discourage or daunt it but breaketh thorough and ouercommeth them all bee they neuer so many and so great whereby the faithfull are to be admonished of their duty which is to striue against the impediments of their faith not to yeeld Tim. What thing is contrary to faith Sil. Vnbeleefe by which is meant either a meere priuation of faith when there is none at all as in Turkes and Iewes and wicked men or a defect in beleeuing whereby one beleeueth a thing faintely through infirmity of
Thus the Publican prayed Luke 18. 13. and Dauid Psal. 25. 1. This latter kinde of calling on God is either in heart only as Moses prayed at the red sea Exodus 14. 15. and Hannah 1. Sam. 1. 13. or both with hart and mouth as Dauid prayed Psal. 116. 1 2 3. They are both meant here vocall and mentall prayer but chiefly the latter Tim. What learne we from hence Silas That true prayer is a certaine vndoubted note of saluation euen as the want of the guist of prayer is a plain marke of a wicked man Psal. 119. Saue me O Lord for I call vpon thee Psal. 14 4. They call not vpon the Lord. Tim. What vse of this point Silas It serues to moue such as would bee saued and lacke the guift of prayer to striue to haue it and such as haue it to make precious account of it and to be heartily thankefull to God for such an vnspeakeable guift yet we ought not to thinke that by the worke of prayer we merite saluation the roote and cause whereof is faith from whence it hath all efficacy and commendation Tim. What may it teach vs that we must beleeue in him on whom we do call Silas That faith in Christ is necessary vnto true prayer yea so necessary as without it wee not onely cannot pray aright with hope to speede Marke 11 24. Iames 1. 6 7. but our prayers are turned into sinne Rom. 14 23. The reasons heereof be first because it is written he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Heb. 11 6. Secondly because trust and confidence of the heart that God will heare is that which begetteth prayer whereof as of all other good guifts and good workes liuely faith is the mother and roote whence they spring fetching all their praise and vigor from faith therefore it was that Moses cryed for deliuerance from the Egyptians Dauid from Saul and other enemies the Syrophenissian prayed for her daughters safety the blind mā for his sight and the Publican for the remission of his sinnes c. because they beleeued that God could and would grant their petitions As we in our necessities when we need other men do willingly become sutors for helpe at their hands when we haue trust to bee heard and succoured so it is the affiance of Gods goodnesse which doth bring foorth inuocation and calling on his name as Dauid said Wee beleeue and therefore wee pray Psal. 116. Tim. What profit is to be made of this instruction Sil. First it doth admonish vs that when we pray we bring faith hauing assurance of Gods loue in Christ that for his sake he is our sather and also will faithfully keepe his promises which he hath made to them that call vpon him Secondly to reprooue such as doe offer to pray hauing their hearts voyd of this holy confidence without which all prayers bee vaine and idle Thirdly to comfort such as feele their hearts stirred vp to desire of Gods blessings with a confidence to obtaine because this is a certaine note that they haue faith without the which they could not haue such desires and such confidence Ephe. 3 12. Fourthly to conuict the Papists of error for their calling vpon Saints departed in whome because they may not put any trust for cursed is he that trusteth in man therefore no prayer ought to bee made to them but to God alone in whom alone it is that wee may put our confidence Therefore all religious prayers to him are onely to be made and to none other Also this confuteth Bellarmine who saith that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard directly against this Scripture and Iames 1 6 7. Tim. Proceed and tell vs what hearing he speakes of in saying How can they beleeue in him of whom they haue not heard Silas Not onely the hearing which is inward of the minde and heart but of the outward hearing by the sence of the eare neyther is it the hearing of euery sound or voyce but the hearing of the word euen the word of the Gospell which is meant in this place Tim. What is the instruction from hence Silas That vnto true beleefe in God the hearing of the Gospell with our bodily eare is necessarilye required Tim. But how then shall elect Infantes beleeue seeing they are not capable of this hearing through the weakenesse of their Organ Silas This text speaketh of the meanes how to come by actuall faith which is ioyned with discourse and is got by institution and not of that habituall faith or faculty of beleeuing whereby insants are endowed thorough the wonderful secret operation of the Spirit engrafting them into Christ for saluation Tim. What are wee to thinke of them that are borne deafe and cannot heare Sil. The Holy-Ghost both by his extraordinary motion in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen whereof sundry examples both in former and in this age Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith to wit by externall hearing which is as necessary to faith as faith is to prayer or prayer to saluation Tim. What reasons can bee giuen why externall hearing of the word should auaile vnto faith Silas First Gods ordinance hath appointed it to bee so that by hearing faith should be engendered 1. Cor. 1 21. Secondly his promise heere made vnto hearing that there by he will worke faith Thirdly actuall faith cannot bee had without some good measure of actuall knowledge which we haue put into vs by such as instruct vs in the truth whose voyce therefore it is needfull to heare for the thing beleeued is Gods word and that is receiued by hearing Fourthly as our first parents were turned from God and drowned in vnbeleefe by hearing the Serpent so it is but conuenient that the elect by hea ring Christs voyce should be conuerted to the faith and so returne to God Tim. What vse are Christians to make heereof Silas First it teacheth the sence of hearing to bee a great and necessary blessing The Philosopher Aristotle calleth this the sence of vnderstanding sensus discipline and Paul calleth it the sence of beleeuing sensus fidei Our other senses especially our eyes are good helpes of many notable thinges for thereby wee reade in the great booke of Gods creatures wherein we beholde the glory of the Creator his maruailous wisedome his eternall power and God-head Psal. 19 1 2. 1. Cor. 2 21. Rom. 1 19 20. Yea moreouer by our eyes wee reade in the word of God and other good bookes made and penned for increase of godly knowledge sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse Rom. 1 20. but vnsufficient and effectuall to breed faith And
saue sinners propounding life indeed but it is vnto the perfect keepers whereas the Gospell offereth and performeth Saluation to the beleeuer euen to euery beleeuer without difference of Nationê and so the promises of the Gospell are vniuersall both in respect of al beleeuers which receiue it and also because no Age Sex Nation Estate or condition is excluded from perticipation of Christ life eternall so they belieue Lastly in the tenth Chapter of this Epistle verse 13 14 15. Paul frameth the Ladder as I may so speake by which the Gospell causeth men to ascend and climbe vnto the marke of eternall Saluation in Heauen whereof the first steppe is sending of Teachers to preach the Gospell The second is preaching The third is hearing of the Gospell preached The fourth Faith by hearing The fift Confession and Inuocation of God The sixt and last is Saluation it selfe Tim. What reasons may moue men to beleeue Silas First the commandement of God Mark 1 15. Secondly the promises euen of eternal life and of all other good things bee made to Faith Thirdly examples of good men in Scripture who haue 〈◊〉 Fourthly the danger of vnbeliefe which is eternall death besides manifold temporary miseries Fiftly the profit of beleeuing Sixtly the truth of God the promiser who cannot lye or deceiue Seauenthly his almighty power being most able to keepe his promises Lastly we belieue men which are lesse faithfull then God by many thousand degrees and if we belieue the witnesse of men how much more ought we to receiue the testimony and record of God 1. Iohn 5 9. By these reasons we must fight against all motions of vnbeliefe and inforce our selues to vse all good meanes to preserue and increase Faith DIAL VIII Verse 17. For by it the righteousnesse of God is reuealed from Faith to Faith Tim. VVHat Coherence and dependance hath this Verse with the next before How are they knit together Silas It containeth a proofe or rendereth a reason of that which he had saide touching the Gospell by the proper effect whereof to wit that by Faith we should be Iustified he now confirmeth the Gospel to be The power of God to Saluation for wee are certainly saucd by that whereby we are Iustified This Text then dooth well and fitly serue to a double purpose and end First it is brought in as a reason of the definition of the Gospell set down in verse 16. For if by the Doctrine of the Gospell be plainly and effectually shewed and taught the onely right way of attaining righteousnesse before God which neither Law nor Philosophy nor anie other learning can teach then is the Gospell the mighty Instrument vsed of God to saue beleeuers Secondly it briefly putteth forth the whole state and proposition of the disputation following to the end of the 11. Chapter to wit That by Faith alone without Woorkes elect sinners be Iustified before the iudgement of God Which is proued by a testimony of Habakuk Tim. What is the sum of this Scripture Silas That the Gospell doth open the way howe to come vnto perfect righteousnesse such as shall make an Elect sinner stand vnblameable at the tribunal of God Tim. What is the drift Silas To proue that saluation is had by the Faith of the Gospell because perfect Iustice and saluation cannot bee diuided therefore from whence Iustice dooth come to vs from thence also eternall life in heauen doth proceed and flow Tim. What is heere meant by righteousnesse Silas The integrity of humaine Nature beeing conformed wholy to the will and Image of God this integrity is only to be found in Christ inherently and such as he will impute it vnto of fauour and mercy By the righteousnesse of God in this place we may neither vnderstand his essentiall righteousnesse whereby he is iust and righteous in himselfe louing Innocencie hating Iniquity Psal. 11 7. 45 7. nor yet his Distributiue Iudiciary righteousnesse whereby he rewards the Good and in seuerity of Iudgement is reuenged on the Wicked Rom. 1 23. 2. Thes. 1. 5. for these are not or can bee communicated to men by Faith neyther yet by Righteousnesse is meant that habite of Iustice and Charity infused of God into our minds whereby wee are made apt to do good-workes For this is manifested by the Law and stands in working not in beleeuing Rom. 3 20 21. But whither we vnderstand the perfect Iustice of Christ in his Nature actions and sufferings satisfying fully Gods wrath for sinne with the communicating application thereof to elect sinners by Faith or the Mercie grace and clemency of God declaring it selfe in freely pardoning sinners iustifying them also renewing their hearts withall that they may loue the Law abhorre vice Lastly giuing them pure and sincere actions and manners which be the necessary fruits companions of forgiuenesse of sinnes and imputed Iustice it skilleth not much For in many places the word Righteousnesse signifieth the goodnesse and mercy of God remitting sinnes and deliuering from the punnishment thereof for the merit of Christ as Psal. 31 2. and 35 4. 1. Sam. 12 7. and often elsewhere and may so bee taken heere Howbeit the best Interpretation is to expound it of the full obedience of Christ to death imputed to faithfull persons for remission of sinnes and perfect Iustice before God which is therefore called The Righteousnesse of God because it is his meere guifte and commeth not by workes or any humain strengths Rom. 9 30. Secondly it alone satisfieth the most rigorous exact Iustice of God and makes sinners iust not before men but in the sight of God Tim. Why is this Righteousnes called Righteousnes of God shew this more distinctly Silas First because it is his guift Secondly because he giueth it to shewe himselfe righteous and true of his word Thirdly it is that righteousnesse alone which he in his most strict and exact 〈◊〉 approoueth and will Crowne Lastly because his righteousnesse is opposite vnto the righteousnesse of Workes Rom. 10 3. Tim. How or in what manner respect is this Reuealed by the Gospell Silas First it is there contained taught and read of Secondly it is vnknowne to the Gontiles Thirdlie the prophesies of the Prophets do but obscurely shadow it and not plainly teach it as the gospell dooth Fourthly the gospell as an Instrument both openeth it and giueth it to vs which beleeue From whence we may learn that the gospell ought to be most precious vnto vs seeing we haue such a treasure by it and therefore al they are most wretched who either neglect or despise the gospell Tim. How may 〈◊〉 declare our precious reckoning which we do make of the Gospell Silas First by our continuall and hearty thankfulnesse to God for it Secondly by our study to know it soundly and distinctly Thirdly and chiefly by our beleefe practise of it Fourthly by our daily and earnest prayer to God for encrease in the knowledge and obedience of the gospell Tim. What
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
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
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
things First this let vs see the wonderful wisedome of God who makes vs to know that hee can draw good out of euill Secondly it must serue to keepe such from despaire of pardon as haue offended most greeuously Thirdly it should make men warie how they easily offend such a gracious God Tim. In the other part of this sentence the wordt of Paul disagree from the words of Dauid who speakes thus that thou maist be pure when thou iudgest reconcile them Tim. They disagree in shew but not in sense because if God bee pure in all his corrections of men for sinne it must needs follow that he will ouercome and haue the vpper hand whensoeuer mē presume to iudge or censure him and his doings Tim. What is our Lesson from hence Silas That the chastisement of sinners is most iust whatsoeuer men thinke or speake The reason whereof is because God being Iudge can do no wrong Secondly because he correcteth not without a iust cause Thirdly his corrections are euer lesse then mens faults Fourthly he correcteth not so often as men sinne nay not one stripe for a thousand faults Tim. What vse of this Sil. It teacheth silence and patience vnder the crosse whether our selues or others be corrected because we cannot be discontent with our afflictions but that we must controll the Iustice of God DIAL IIII. Verse 5 6. But if our vnrighteousnesse sets foorth or commendeth the righteousnesse of God what shal we say Is God vnrighteous which taketh Vengeance I speake after the manner of men God forbid For how then shal God iudge the World Tim. VVHat is the drift of these words Silas To answere a newe obiection of the Iewes arising from the former Doctrine Tim. What be the parts of this Text Sil. Two First an obiection Secondly a resolution or answere Tim. In what Words is the Obiection contained and vvhat be the parts of it Silas It is contained in these words If our vnrighteousnesse do commend the righteousnesse of God what shal we say then is God vnrighteous which punisheth This obiection hath two parts to wit an antecedent and a consequent The antecedent was this If our vnrighteousnesse doth commend Gods righteousnes this was Pauls Doctrine before vpon which antecedent was gathered this consequent by some cauillers that therefore God is vniust if he punish vs this was their owne Tim. Now put the whole Obiection togither Sil. It is thus If mans vnrighteousnes do commend and aduance Gods righteousnesse then God if hee punish our sinnes shall shew himselfe vniust to punish vs for that thereby his glory is encreased but it appeareth in the former example of Dauid that Gods righteousnesse is made more commendable by mans sinne in that for his promise sake hee would pardon and saue him whom he might iustly haue destroyed therefore God is vniust if hee punish This is the whole Obiection Tim. Now that ye haue laide forth the Obiection tell vs the meaning of the words and first what is meant by vnrighteousnesse Silas That which before in the third verse hee called vnbeleefe and in the 7. verse a Lye Tim. Wherefore is vnbeleefe called vnrighteousnesse Silas For two causes First because vnbeleefe doth rob God of the glory of his truth power and mercie as if hee meant not to keepe promise or could not or would not which is a very vnrighteous part towardes God Secondly because vnbeleefe is the spring roote of all vnrighteousnesse and sinnes which bee in the world as Faith is the roote of all duties and vertues Tim. What was learned from hence Sil. That as we loath iniustice and would not deale vnrighteously so we should abhorre vnbeleefe and resist presently and mightily all motions of it because euery doubting thought is a wrong and Iniustice vnto God Tim. What is meant by righteousnesse Sil. That which before is called the faith of God and afterwards the truth and verity of God Tim. Why is his fidelity or truth called righteousnesse Silas Because it is a iust thing with God to keep his word 1 Iohn 1 7. a principall part of righteousnesse to fulfill his promise Tim. What is meant heere by commending Silas It is put heere not onely for practise but for confirming or establishing as afterward in the fift chapter God commendeth his loue that is confirmeth his loue Tim. How is this true that mans vnbeleefe doth confirme Gods truth and make it more glorious Silas This is not in the Nature of vnbeleefe which in it selfe properly doth obscure Gods glory rather then confirme it but Accidentally as the vprightnesse of a Iudge appeareth in condemning a Malefactor yet no thankes to the Malefactor euen so whiles God doeth forgiue perfidious sinners it hapneth by his own goodnesse and fauour that thus his truth is more renowned and established it is no thankes to sin whose nature is to di 〈◊〉 God from whence malicious men did collect this bad consequence that seeing his goodnesse and truth was set forth by mans sin therefore God could not iustly punish sinne Tim. Wherein was this Consequence and Collection faulty Sil. Heerein because that vnbeleefe and sinne being of it selfe filthy and worthy of blame did dishonour God and thereby deserued punishment and whereas God was glorified by sinne that came of his owne free mercie not at all through sinne Tim. What was taught from hence Silas First that the truth is often wrested to a wrong end by corrupt minded men who of true premisses gather false conclusions which being done to Pauls Doctrine no maruaile if the like bee offered to other Ministers Secondly it is the nature of wicked men to promise to themselues freedome of punishment for their sinne they would be glad after sinne to go scot-free because they would sin more boldely Thirdly it is a signe of a great degree in wickednesse when men had rather haue God charged for vniust then themselues to be found culpable Tim. But why is punishment called wrath Sil. Because it proceedeth from God being wrathfull and angry with sin Tim. What was taught from hence Sil. That all punishments bee so many tokens of Gods wrath Secondly that sinne is to be auoyded as a fearefull thing seeing it doth prouoke God to wrath whose wrath is more heauy then any mountaine Tim. What was considered in Paules answere Sil. Three things the first is an apologie in these words I speake as a man Tim. What was the meaning of these words Sil. Thus much that the former obiection did not come from himselfe but was the speech of some carnall man which did iudge amisse of Gods iustice in their person he speakes not in his owne Tim. What was taught from hence Sil. That whensoeuer wee open our mouthes against the truth of God then we shew our selues to be but men and led by the wisedome of a man Tim. What was the second thing considered Sil. A deniall of the collection with a protestation God forbid as who should say far bee it
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
matter of reioycing because then wee were acceptable to God for some thing which is in our selues and done by our selues whereas faith carieth vs out of our selues vnto Christ for righteousnesse Tim. But yes good workes are done by Gods grace therefore glory belon geth to them and wee may reioyce therein as fruits of his grace Sil. Yet it is we which doe these workes by our vnderstanding and willes renued but some will say haply it is also wee which beleeue Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes to bee thereby accounted righteous in Gods sight Tim. Yet some reioycing is left in that Christs righteousnes is not our's vnlesse we take it by faith Sil. No more then a poore Leper for that hee hath reached out a leprous haÌ„d to take a kings gift bestowed vpon him to enrich himselfe thereby for notwithstanding his reaching out his hand yet hee shoulde remaine poore if no guift were giuen and that shewes that not the taking but the thing giuen euen Christ is our iustice which yet must be taken hold off that it may be ours But all the vertue of faith whereby it iustifieth is not in it selfe but commeth from the obiect Christ who is laide holde on which tendeth much to humble all flesh before God that wee glory in none but Christ. DIAL XVII Verses 28. 29. Therefore we conclude that a man is iustified by faith without the workes of the law God is he the God of the Iewes onely and not of the Gentiles also yea euen of the Gentiles also Tim. VVHat is the summe and drift of this text Sil. It is a conclusion of the former dispute touching iustification by faith and hath three new reasons to proue the same First iustification is by faith because by that way God is most glorified Secondly if we were iustified by works of the law it might be thought that God were God of the Iewes only but the Gentiles which beleeued and had not the lawe of Moses haue God for their God therefore it is by faith Lastly iustification by faith doth much ratifie and greatly confirme the law therefore it is by faith that wee are iustified Tim. Whence is the first reason fetched Sil. From the word therefore which hath reference to that which was said before as if he should say seeing God declareth his righteousnes by our iustification by faith and thereby al matter of reioycing and glorying is taken from vs that it may be in God aloneê in these regards wee conclude inferre and gather that righteousnes is by faith Tim. What meaneth this word conclude Sil. It importeth the certaine and infallible trueth of that which is here inferred because the word signifieth the casting vppe of many summes into one as of two tens 〈◊〉 together is made twenty so certaine is this truth as there is no doubt to be made of it Tim. Wherefore serueth this Sil. First to stay the conscience vpon this truth of righteousnes by faith being so firme Secondly to teach that in matters of religion things ought to be proued by firme demoÌ„stration or vngain sayable arguments which may euidently proue the thing in question and strongly euict the conscience Tim. What meaneth he by man Sil. Euen euery Christian of what sexe age or country whatsoeuer Tim. What meaneth he to say that Iustification is by fayth without workes Sil. That is to say the man that beleeueth is thereby absolued from his sinnes without any respect of fulfilling the law by workes or without all merite by workes from whence is inferred that faith onely iustifieth Tim. Will not this open a gap to licenciousnes and neglect of good workes Sil. No surely because they are necessary to saluation as a way that leadeth thither though not to Iustification which goeth before workes as a cause of them Tim. Faith it selfe is a worke of the spirit therefore if we be iustified by faith we are iustified by a worke Sil. It doth not iustifie vs as a woorke for so it is vnperfect and needeth pardon but as it goeth out of vs and laieth hold on Christ in whome is all perfection or it iustifieth as a woork ordained of GOD to bee the organicall meanes to receiue Christ. Tim. What learne wee from hence that God is the God of the Gentiles Sil. That there were some Gentiles which were ioyned to Gods people and had their sinnes forgiuen them euen before the generall calling of the Gentiles after the comming of Christ. Examples hereof we haue in Iob and also his frends and Iethro Cornelius the Syrophenitian woman for examples Tim. What is it to haue God to be our God Sil. To make a league with vs to bestow all manner of happines vpon vs for Christ so we beleeue Tim. What are the particular benefits which they haue who haue God for their God Sil. First vnion with Christ. Secondly adoption to be the sonnes of God Thirdly imputation of 〈◊〉 with forgiuenesse of all sinnes Fourthly the spirit of sanctification together with peace of conscience ioy in the spirit hope of glory accesse vnto Gods fauour Fiftly all Creatures are our seruants 〈◊〉 the very Angels Heb. 1. 14. Sixtly all Creatures are at league with vs. Hose 2. 18. Seauenthly afflictions yea sins turne to our good through Gods great loue Eightly his blessings are as pledges of his fauour Ninthly the Scriptures are written for vs and belong onely and wholy to vs which are in league with God through Christ. Tim. What was gathered hereof Sil. That it is a wonderfull mercy to bee one of Gods people blessed are they whose God is Iehouah Psal. 144. there is more matter of thanksgiuing ioy in this then in hauing a world of riohes in being the sonnes of Kings and Princes DIAL XVIII Verse 30 31. For it is one God which shall iustifie Circumcision of faith and vncircumcision through Faith 31. Do we make the Law c. Tim. WHat is the meaning of this verse Silas By circumcision is meant the Iew and by vncircumcision the Gentile A Metonimie of the adioynt for the subiect Tim. What then is it to iustifie Circumcision of Faith Silas First a Iew is not iustified because he is such a one that is one circumcised according to the Law but because he beleeueth in Christ. Tim. What vnderstand ye by iustifying vncircumcision by Faith Silas That a Gentile is not cast off because he is such that is vncircumcised but hauing faith to beleeue in Christ God iustifieth him also Tim. What followes of this Silas That Iew and Gentile which beleeue haue one God a common God and Sauiour to them both For God is God and Sauiour to euerie one whom hee Iustifyeth Tim. How doth the Apostle from hence conclude his mayne argument of Iustification by faith without workes Tim. Namely thus that seeing the Iew which had the Law of Moses had God his God to iustifie him not for the works of the Law which
it may not be applied to licentiousnesse I astly wee are not to bee ignorant that it is neuer seuered from some doubting which is moderated and ouercome by a true and liuely Faith Tim. How can our Faith be certaine and yet be moued to doubting Sil. Yes for these come of diuers grounds certainty of faith springeth from the nature of faith and from the truth and power of the promiser Rom. 4 20. but doubting commeth from the weakenesse of faith as shaking commeth from the palsy not from the hand Tim. What is the vse of all this Silas First it administreth a maruailous great comfort to such as haue obtained grace to beleeue truly although weakly for they bee without hazard of perishing and certaine to haue saluation Secondly an admonition to labour hard for faith and to preserue it when we haue it Lastly that the Papists must needs doubt of their saluation and be fearfull seeing they will haue the promise of life eternall fulfilled vnto them vppon the merit of their workes and not on their faith only For they are alwayes doubtfull whether they haue merited sufficiently they know not when they haue done works enough yea in their Tridentine Councell they commend no other faith but coniecturall euen a bare opinion and haesitation condemning ful assurance or certainty of faith for impious presumption allowing not certainty of grace without a speciall reuelation from heauen DIAL X. Verse 17. As it is written I haue made thee a Father of many Nations euen before God whom he beleeued who quickened the dead and called those thinges which bee not as though they were Tim. WHat things be contained in this Text Silas Foure thinges First hee proueth by the word of the promise that Abraham is the father of beleeuing Gentiles as it is written Secondly hee she weth how and in what manner he is their father before God Thirdly he commendeth Abrahams faith in respect of that whereunto it leaned which is God himselfe Lastly God is described by two effects impossible to art or nature First quickning the dead secondly calling thinges which were not as though they were here is the second mayne part of this chapter namely a degression into the praise of Abraham Tim. From whence is the authority fetched which is here brought to proue the beleeuing Gentiles to bee Abrahams children Sil. Out of Genesis 17. 5. which Oracle contayneth the Etymology or notation of Abrahams name Tim. What is here meant by many nations Sil. All such as should beleeue of what nation or people soeuer they were Tim. In what sence is Abraham called their father Sil. First because he was a patterne of faith to all beleeuers Secondly because he was a teacher of that saith being a Prophet Gene. 20. 7. Thirdly and chiefly because all beleeuers haue fellowship with Abraham in those promises concerning the Messias which were made to him Tim. But how came Abraham by this honour to bee the father of all beleeuers Sil. By the vertue of Gods free promise beeing beleeued by him therefore Abraham had not this honour by workes Tim. But how and in what manner is Abraham the father of all beleeuing people Sil. That is expressed in these words before God which wordes bee taken diuers wayes of interpreters some expound it thus before God that is to say as God is or after the example of God who is father of all people Gentiles as well as Iewes so is Abraham a father Some againe expound it thus before God that is so he is a father as the fatherhoode of Abraham cannot bee vnderstood by mans reason but by the Spirit of God But these words before God are to bee vnderstoode of a spirituall kindred such as hath place before God in his sight and account and maketh vs accepted in his sight there is great necessity hereof because sithence the blessing of sauing health is contayned and shut within the seed of Abraham therefore wee must bee Abrahams Children according to faith that we may be partakers of life eternall Tim. What is the instruction from hence Sil. That the Iewes which are Abrahams children onely according to the flesh by carnall generation are not so precious in Gods sight as the Gentiles which beleeue for these are properly children and heires of heauenly Canaan where of the earthly was but a type and a shadow Tim. What is that whereunto Abrahams faith doth leane Sil. It is God whome hee beleeued now to beleeue God is not only to giue credit to his word but to put confidence in his mercifull promises for faith cannot find any stay vntill it come to God because hee onely is infinite in power as well as in trueth and goodnes for hee alone can produce a beeing out of a-not-beeing and restore life to things dead Tim. What testimony did God giue to Abraham of his infinite power and omnipotency Ril Vnto the persons of Abraham and Sarah who in respect of generation were as good as dead for she was both barren aged and past bearing and hee was an hundered yeare olde so as there was in reason as much hope of the dead to engender as of them This of quickning the dead may be stretched further euen to the particular raysing of some who were naturally dead as Lazarus and others as also to the generall resurrection of the dead at the last day in both which respects God doth quicken the dead also the Saints while they liued haue had often experience of this effect of Gods power namely that being often as it were dead in their owne opinions by greate sicknesse or very perillous daungers they haue beene suddenly and mightily reuiued as Daniel in the den Isaac on the Mount Moriah Ioseph in the pit Moyses in the water and Peter on the water nay further this hath also place euen in soule cases for while some that haue thought themselues no better then dead and lost men in respect of their many and fearfull sinnes haue yet bin quickned by Gods mighty grace and restored to hope as Iob Dauid and others Lastly in order of Nature this hath place for we yearely see thinges as Hearbes Plantes and other creatures dead in winter reuiued in the spring time Tim. Whereunto should this serue Silas To teach the godly in their greatest extreamitics to fixe the eye of their minde vpon Gods Almightinesse that they may haue comfort knowing that they haue to do with a God that can say to the dead Liue they shall liue Also to ground all their prayers vppon his power as the chiefe prop of faith Tim. Whereunto do ye refer that which followeth of calling things which are not as though they were Silas Vnto the Gentiles which of no people were made a people by Gods especiall calling These words haue yet a larger sence for God fulfilled them in the first creation wherein by his word onely hee made all things of nothing also he daily fulfilleth them in the regeneration of the
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
Law entred namely to encrease sinne and make the grace of God to superabound in the two last verses For this first verse there be these foure thinges done in it First the Author and worker of so many great benefits is mentioned The Lord Iesus Christ. Secondly the hand which receyueth him to wit Faith Thirdly Iustification as the imediate fruite of Faith in Christ. Fourthly Peace as the neerest effect of a iustifying Faith Touching the words by Iustified is meant as afore in Chapter 3. to bee absolued from sinne and accepted as righteous before God thorow or by faith that is not for faith as a meritorious cause or by infusiō of the habite of faith formed by loue but by faith as a spirituall hand instrument receiuing Christ dead and raised again By peace not mutuall concord between Iew and Gentile differing about the Law but reconcilement with God and therefore the verbe Haue is to bee read in the indicatiue not in the imperatiue moode as the olde Latine translation reads it which reading and sence some of the Fathers fauour contrary to the authoritie of the Greeke Copy Tim. What is the drift of this Chapter Silas To teach and set foorth iustification by the effects and by the contraries The effects of iustification mentioned in this Chapter be sundry First peace with God Secondly accesse vnto his grace Thirdly standing in that grace Fourthly hope of glory these bee internall they which follow be externall Fiftly reioycing vnder that hope Sixtly ioy in tribulation Seauenthly patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedience and death ensuing thereby Tim. What vse is to be made of these fruites of Iustification Sil. A two-fold vse First there is a reason from them to proue that Iustification is by faith the reason is this That Iustification which breedeth and bringeth foorth peace and the rest of these effects that is true Iustification But Iustification by faith bringeth foorth peace and the rest of these effectes therefore it is the true Iustification The second vse is this by these effects in our selues we try out the truth and certainty of our Iustification before God Where these effects be found in any true measure there the cause which is iustification must go before Tim. What 〈◊〉 the first of these effects Silas Peace with God by which some thinke is meant mutuall concord and amity amongst men then they do read it exhortatiuely Let vs haue peace but this cannot heere be vnderstood for then he woulde haue saide peace with men neither would he haue said in the first person we haue But by peace with God is vnderstood Reconciliation not humaine but diuine atonement whereby our sinnes which breede enmity and separate God from vs beeing forgiuen vs wee haue him now pacified towardes vs and of a more then terrible Iudge he is become a most kinde and amiable Father Tim. Then our sinnes had made a diuision betweene vs God Silas They had so but the guilt of them being done away and pardoned through faith in Christs death now God is one with vs and we with him euen so manie as haue Faith to beleeue in Christ who was dead and risen for them Tim. Where doe ye finde peace put or vsed for truce or attonement with God Silas In many places of Scripture as where Christ is called our peace and the Prince of peace our Peace-maker Esay 9 6. Ephes. 2 21. Col. 1 18. Tim. Is this a great benefit to haue God reconciled vnto vs Silas Yea surely for all our happinesse standeth in it and without it there is nothing but misery For in his fauour is life and death in his displeasure From which benefit dooth follow a tranquillity and peace within our selues which is called peace of Conscience vpon which doth follow another outward peace euen agreement among Brethren Tim. What do ye call peace of Conscience Silas When the wounds and terrors of the Conscience caused in vs by the feare of Gods iudgements for sinne being healed by the death of Christ instead of accusing and terrifying it doth excuse and acquit vs before God whereof followes vnspeakable quietnesse rest in the soule Tim. What difference put ye between a true peace of a good Conscience and a false peace of a dead and benummed conscience Sil. They agree in this that both are quiet but in other thinges they differ much as first the dead conscience is quiet because it hath no feeling of sinne at all of the terror of Gods wrath for the same but a good conscience is quiet because it feeleth sinne to be forgiuen God pacified Secondly a dead conscience feareth not sinne but a good conscience is awfull of sinne Lastly a dead conscience though it be quiet yet it comforteth not but a pacified conscience hath vnspeakable comfort within it selfe For it is a continuall Feast chearing the heart admidst dangers Tim. How is this peace of Conscience gotten and preserued Sil. It is gotten two waies First by grieuing for our sinnes past done against Gods Law Secondly by beleeuing the promises of the Gospell touching forgiuenesse of sinnes Also it is two wayes preserued first by auoyding all but especially knowne sinnes Secondly by doing euerie dutie vprightly though not perfectly Thirdly by often confessing our sinnes and earnest asking of pardon and forgiuenesse for them Tim. May not this peace with God be lost Silas The sence of it may bee lost but the thing it selfe cannot be lost the sence of it may bee lost eyther by some grosse actuall sinne or by some strong fitte of temptation or when men waxe proud and secure This may be declared by the comparison of the Sunne vnder clouds of fire couered vnder ashes of trees dead in the Winter of a man in a trance Also it may bee declared by the examples of the godly as Iob Ieremy Dauid Ezekiah Christ. Tim. How is this peace recouered after the sweetnesse of it is lost Silas By priuate prayer and comforts of the Godly Iames 5. Secondly by remembring the olde mercies of God Thirdly by attending the publicke Ministery Fourthly by renewing our repentance more seriously Tim. By what meanes is our peace wrought with God Silas By meanes of our Lord Iesus Christ without whom nothing is to bee found in God but wrath and horror As contrarily thorough his mediation and merit all grace and fauour is procured for vs. They which say that Iesus is the preseruer of vs in this estate of peace say true but say not all for this peace was effected by Christ as a ioynt cause and fellow-worker with his Father for whatsoeuer the Father doth that dooth the Sonne DIAL II. Verse 2. By whom also wee haue had an enterance by faith vnto this grace wherein we stand and reioyce in hope of the glorie of God Tim. VVHat is the Sum and drift of this Text Silas To lay downe three fruites of a iustifyfying Faith First
fortitude and courage And lastly it wil leade them by the hand to another experience of themselues that they are the sonnes of God truly and indeede not in name and profession onelye this last experience is especially meant heere as appeareth by the 5. verse of this chapter Tim. What is the fruite of this Christian experience Sil. Hope which is a sure expectation whereby beleeuing Christians do certainly look to enioy the good things promised especially the blessednesse of eternall life Tim. How is it meant that experience bringeth foorth Hope seeing there is no patience nor experience except first there be an hope of glory How is it that hope doth beget experience and yet experience doth bring forth hope how can hope be both the mother daughter of experience Silas The case standeth thus hope of glorie causeth that afflictions are suffered patiently in this patience Gods Children haue triall and experience not onely of the great might of God strengthning them but also of his great loue in conforming them vnto his own sonne this triall breedeth a better and a larger measure of Hope Tim. By what meanes doe the faithfull attaine this greater Hope Sil. By this Christian consideration that seeing God was present with them to aide them vnder their crosses therefore they will hope he will likewise do it still and in the end make them happy For as an honest poore man who vppon confidence he hath in some rich man borroweth of him money in his neede and being pleasured often and chearefully he gathereth new hope of like fauour in the like necessity so Gods Children being kept and blessed with patience in some great affliction vppon this triall conceiue good hope that God will strengthen and deliuer them Like vnto this is the saying of the Prophet Psal. 9 10. Let him that knoweth the Lord trust in him and teacheth the same instruction with this Text namely that such as by triall in their afflictions know the goodnesse and power of God haue cause by this experience to gather much trust and hope in God for the time to come Tim. What are we learne of this Silas First the maruailous goodnesse of God in raising vp the hearts of his Children vnto a more strong hope by afflictions whereby Sathan seeketh by all means to driue them to dispair Secondly Christians are bound to make this good vse of their experience thereby to gaine much heart and more confidence in Gods goodnesse for heereafter Example we haue in Paul God hath deliuered me saith he and he will 〈◊〉 me 2 Tim. 4 17 18. Also of Christ who by the long experience of his Fathers helpe gathered good hope euen in the very agony of death saying My God my God Math. 27 46. Thirdly the Kingly prophet Dauid as appeareth in Ps. 23 6. and 1 Sam 17 35 36. for we our selues make bolde to trust them whom we haue alwayes found friendly faithfull vnto vs. Tim. But is it not presumption to beare our selues thus bold towards God Sil. No such thing it is presumption to leane vpon our owne strength and wisedome merits and works but to rest stedfastly vpon God his mercy and truth it is the duty of Christian hope and also it is an honour which is due to God for euen by our stedfast hoping in him he is acknowledged to be a God constant in his truth mercies Therefore it is a grieuous sinne in such as by their long experience of Gods kindnesse in blessing and protecting them do not grow in hope of his goodnesse and power for heereafter but waxe rather more faint distrustfull This is a token of a very weake if not of a wicked heart DIAL V. Verse 5. And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Tim. What doth this text contayne Sil. Two things first a property or effect of hope that it doth not confound or it doeth not make ashamed Secondly a reason or cause why Christian hope of heauenly glory is so certaine as it doth not make the faithfull ashamed because the Holy Ghost perswadeth them that God loueth them in that hee gaue his Sonne to death for them being his enemies here it is that they do most surely hope in God for how may they not firmely looke for all things from him who spared not his Son for them Rom. 8. 32. Tim. What hope is here spoken off Sil. That Hope mentioned before in the second verse which is there called the hope of glory and this is the hope that doth neuer make ashamed because this hope doeth not frustrate or voyd men of the thing hoped for Tim. How many wayes do men become ashamed Sil. Two wayes first vpon the conmitting some sinne Rom. 6 21. Secondly by missing our desires and hopes Tim. How doeth this help to the vnderstanding of our text Sil. Thus they which haue the hope of blessednesse in them shall not misse and forgoe the thing they hoped for and so shall haue no cause of beeing ashamed againe by considering the nature of humaine and ciuill hope which if it doe not attaine the thing hoped for there is shame which is not here in Christian hope because it alwayes is sure to attaine the glory which is hoped and looked for therefore no shame can follow it Tim. Wherefore doe some translate it thus hope confoundeth not Sil. They had regard to that perturbation of minde which goeth after shame for the missing of our hope bringeth shame and shame bringeth trouble or confusion in the mind It is also saide of faith Rom. 10. 11. that it confoundeth not and this is not to bee maruailed at because faith and hope be of so neere kindred hope looking to the performance and faith to the trueth of Gods promise Tim. What is the doctrine of these words hope maketh not ashamed Sil. That the godly are assured to be saued and glorified in heauen for first the hope of the godly shall not make them ashamed but the godly do hope for euerlasting life therefore they are sure and certaine of it otherwise their hope would bring shame Secondly the godly are saide to reioyce vnder the hope of glory but there is no reioysing with godly wisemen but in thinges assured and most certaine Thirdly the godly do stay their hope vppon Gods mercifull and true promises which are constant and cannot deceiue therefore their hope is certaine Fourthly their hope looketh to the power of God by perswasion whereof their hope is nourished Lastly if their hope were not certaine how could they call God their Father which cannot be done in truth where there is not affiance and confidence in his loue Tim. But though the hope of the godly bee certaine for the present yet their great and many sinnes and the changeablenesse of their will may make their perseuerance to the end to be doubtfull Sil. First if hope were at any time vncertain and
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
and manifcst Tim. Seeing you say that he that is in Christ by faith may know that hee is so declare vnto vs by what meanes hee may know it Silas By two meanes First euery true beleeuer hath with his faith a gift and power from Gods Spirite wherby he vnderstandeth and seeth his owne faith as one that sees or feeles or walkes knowes infallibly that he doth these things Besides it is written that by the Spirit we know the things that are giuen vs of God 1. Cor. 2 12. Where-vnto adde the example of the man Marke 9 24. and of Paul 2. Tim. 1 12. excepting the time of some great fals or strong temptations or the instant of a mans new birth when this knowledge of a mans owne faith is not so cleare Secondly euery true beleeuer may know it by the proper and peculiar fruite of a true faith to wit by an holy and vpright conuersation which is called heere the not walking after the flesh but after the Spirite For as the Sunne is perceiued by his heate and light and the goodnes of a tree is knowne by the fruite and a liuing man by his motion speech and actions so a beleeuing Christian is discerned to be such a one by his godly and religious life Therefore are we exhorted by Peter to make our calling electiō sure by good works 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ and in the matter of our saluation by him yet in our conuersation it is not alone but accompanied with good workes as tokens and signes to make it knowne Therefore seeing a faithfull person cannot bee condemned and perish and euery such an one hath good meanes whereby to know his owne faith Heerevpon it followes necessarily that euery faithfull person may assuredly know he shall be saued Tim. Let vs heare what profit and vse wee are to make of this trueth Silas It doeth conuict the Papists who teach that the faithful in this life can haue no ordinarie certainty of Gods grace and their owne saluation by their faith For thus they write in the 〈◊〉 hemish Testament that it is a most dānable false illusion and presumption to say that a particular man can say that he is assured insallibly that himselfe is iustified and hath certaine knowledge of his owne predestination they allow a certaine knowledge by speciall reuelation and probable perswasion by hope Tim. What harme and inconuenience will follow this incertainty and doubting of saluation Silas The ouerthrow of all Christianity and Religion For except we be sure of grace free loue to vs in Christ for our saluation we cannot loue him nor hope in him nor pray to him nor obey him nor be thankfull to him nor do any other good worke but in hyprocrisie 1. Iohn 4 19. Rom. 5 2 3 10. Secondly this doctrine of incertainty and doubting of saluation shakes the sufficiency and persection of Christs merites destroyes the truth and constancy of Gods promise weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children Rom. 8 16. Tim. Yea but they which are now in Christ and doe beleeuē are not sure to perseuere to the end Silas Yes he that is once in Christ shall euer bee in him A member of Sathan may become a member of Christ but a member of Christ can neuer bee the member of Sahtan for none can plucke them from Christ Iohn 10 28. Who also prayeth for our perseuerance Ioh. 17 11. Tim. What other profite is to bee made of this former trueth touching the certainety of Saluation beleeued in Silas In all terrors of Conscience and conflictes with sinne it ministreth no small comfort to the godlye to know and be assured that their saluation standes firme and immooueable Lastly heere are all men admonished howe to iudge and discerne of their owne faith whether they bee true beleeuers and such personnes as shall not bee condemned which may bee done by the second condition heereunto added and annexed to wit if hee walke not after the Flesh but after the Spirite Tim. What is heere meant by walking Silas Liuing or ordering and disposing our life and actions Tim. What is heere meant by Flesh and by Spirit Silas By Flesh is meant that vicious quality of sinne or corruption of Nature with the blinde and wicked motions thereof and by Spirit is meant that qualitie of holinesse created and working in vs by the Spirit of God by a Metanomie of the cause for the effect Tim. Shew vs now who may be sayde to vvalke after the Flesh Silas Not they which haue corruption of nature and sinnefull motions for these be in euerie godly person but they which in their liuing and ordering of their life and conuersation doe follow these sinnefull motions and lustes as their guides and Leaders so thinking speaking and dooing as their owne carnall blinde reason and corrupt affections leadeth directeth and gouerneth them This is to walke after the flesh to set ones course by the counsell and direction of his corrupt reason and wit Tim. May not a man walke after the flesh whose Workes are outwardly good and honest as when hee prayes heares the word giues thankes reproues sin bestowes almes giues counsell c Silas It is very true hee that doth these things and other good things and doth them often and continually yet may be a person that doth walke after the flesh if he do them out of a corrupt carnall minde and vnpure conscience seeking to please himselfe and other men being carried with his owne profite or praise and not seeking Gods glory Finally doing them rather of custom then of conscience and obedience to Gods commandement Tim. Then tell vs how many sortes there bee of them that walke after the flesh Silas Two sorts the first be they which are wicked and open sinners hauing cast off the reuerence of God and shame of man as Drunkards common swearers periured persons adulterers common lyers couetous railers contentious persons and the like The second sort be Hypocrites which cloake their actions and life with appearance and shew of faith obedience of the worde good conscience and the spirit of God yet in trueth they are voide of all these and haue no other leader guide or ground of their life and doings but their own ignorant minds and false hearts being wholly carried with bye and fleshly respects and worldly gaine Tim. Giue vs some plaine markes whereby they that in this sort walke after the flesh may perceiue it in themselues that it is so Sil. First that they vse not to take counsell of Gods word to make it their rule of euery particular action of their life Psal. 119 9. Secondly they neuer looke vpon their patterne and example Christ Iesus how he spake did that they may do the like 1 Iohn 2 5. Iohn 10 27. Thirdly they do not by prayer lift vppe their hearts to God to gouerne them in their counsels speeches and
doings deserue lesse Moreouer here is consolation to such as nowe are or euer shall be vnder the Crosse for Christs or the Gospels sake to make them cheerefull to beare little euils vnder hope of a greater good as Marriners which in a tempest doe cast away their goods to saue their liues and as heathen men spent their liues for earthly glory and reputation sake how much more would this bee done for celestiall glory Tim. Yea but some beleeuing afflicted Christians might say to Paul We haue suffered much and long but we see in stead of glory more and more shame Silas Yet we must possesse our soules with patience for the glory shall fully be reuealed now our life is hid with Christ but when Christ shall appeare we shall appeare with him in glory the whilest we are not vtterly voyd of celestiall glory For we beleeue the promise of it by faith and possesse it after a sort by hope and haue the beginnings or first fruites therof in the gifts of sanctification which is glorification inchoatiuely as glorification is sanctification absolutely and most perfectly DIAL XIX Verses 19 20. For the feruent desire of the creature waiteth when the sonnes of God shall bee reuealed because the creature c. Tim. VVHat may bee the purpose of the Apostle in these verses Silas His drift and purpose is first to prooue heauenly glory which followes afflictions in this life to bee certaine and secondly to exhort Gods children to be patient in afflictions vnder hope of that glory The former is proued by a secret and very great desire which things created haue after the glory of Gods Children till it bee manifested Now this desire being put into them of God it cannot be frustrate and vaine and therefore the glory must needs be certaine The latter is prooued by the example of the cretures bearing their misery vnder which they are through mans fault in hope of restoring therfore much more ought Gods Children patiently to suffer their afflictions seeing our restoring shall be farre more excellent then the restoring of the creatures and there comes no afflictions vpon vs from God but they are by our sinnes most iustly deserued whereas the creatures suffer for our sake Tim. Now let vs know what be the parts of this Text Silas It setteth forth these two things vnto vs First the condition of the creatures both in respect of their present misery which is heere signified by the names of vanity corruption and bondage verse 20 21. Also of their futher restauration which is heere called deliuerance glory liberty verse 21. The second thing is the affection of the creature in regarde both of the misery and restoring of them This affection is declared both for the kinde and measure of it by the tearmes of feruent desire waiting groning trauelling in paine verses 19 22. Tim. Expound new the words and tell vs what is meant by the feruent desire of the creature Sil. It is to bee read word for word the expectation of the Creature expecteth that is with greedinesse and continuance looketh for There is in this phrase both a Prosopopoea and a Pleonasmus For he putteth vpon the creature the person of one who most desirously expecteth and looketh after some person or thing such are wont to put foorth their heads and to looke when such persons or things should appeare Psal. 121 1. So the creature lookes after liberty Tim. What are we to vnderstand by Creature Silas Neither the Angels as Origen nor men good nor bad as Augustine thought but the whole frame of Heauen and earth with creatures therein contained as the Starres Elements all celestiall bodyes bruite beastes fruite of the earth fishes of the sea with whatsoeuer else was made for mans vse Tim. But what manner of desire is it that thinges created haue Silas It is a certaine instinct or inclination put into them of God whereby they secretly after a manner vnknowne to vs are moued to couet to attaine to the end for which they were made This ende is that perfection and most glorious estate in which the creature was at first created and from which it is now fallen for mans sinne and vnto which it still tendeth by a naturall desire euen as heauy things by natural propension tend downwards and light things vpwards Tim. What is meant by the reuealing of the sonnes of God Silas The meaning is vntill that glory which is prepared for the sons of God be indeed manifested the sons of God by a Metonymy of the subiect for the adioynt are put for the glorious liberty that is ordained for thē as verse 21. expounds it Tim. What instruction doth arise from hence Silas A two-fold instruction First that the glory of Heauen is most certaine sure it is not doubtfull whether there be such a thing or no or a thing in aduenture but there is such a thing indeed and it shall be certainly performed to all Gods Children which beleeue the promises and repent of their sinnes The reason heereof is because God hath inspired the creatures with an instinct and desire after the glory of Gods sonnes and seeing God doth nothing in vaine it must needs bee that this desire is after some-thing that truely is and not a Chimera or fiction Tim. What is the vse of this instruction Silas Such as are Gods children by adoption must learne from hence to strengthen their faith as concerning the truth and certainty of their glory to come if haply any doubt through temptation should arise about it Secondly it informes our iudgements about the estate of the creature what it shall bee after this world is ended that they shall after their sort and manner be partakers of the glory of Gods sonnes for otherwise they should desire it in vaine Tim. What other doctrine will arise from this 19. verse Silas Seeing the creatures doe greedily and continually desire the glory of Gods sonnes the sonnes themselues ought much more feruently to desire it because the glory of the creature doth but depend vpon the glory of Gods children and is very farre inferiour vnto it Therefore if their desire bee great and constant after it ours ought a great deale more so to be seeing that glory shall be fully reuealed chiefly for our sakes and our state shall by many degrees exceed the estate of all other creatures Tim. What vse is to be made of this Doctrine Sil. It is two-fold both in respect of godly and the vngodly In respect of the vngodly it serueth most sharpely to reproue them as being worse then the dumb sence-lesse vnreasonable creatures in that they haue no desire nor longing at all after the glory to come wheras euen the creature doth couet it feruently The heart of the wicked it is set vpon riches they trust in vncertaine goods they mind earthly things their portion and their treasure is heere and therefore their ioy is heere they
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
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
lewde liuers and Idolatrous See Rom. 1. 20. 21. 22. c. Ephe. 2. 1. 2. also chapter 4. 18. 19. c. Tim. Yea but in the 2. of the Romanes Paul sayeth that they did the things of the law by nature Silas True if we respect the outward discipline and gouernment of the common wealth for they commaunded and rewarded many vertues they forbad and punished many vices as theft murder adultery c. but tonching their priuate life they were for the most part very virious and enemies to all honesty resisting Christ his Gospel and Apostles And this is that which is meant here euen more then is sayed that they followed not that is they fledde from it and abhorred it and stroue against it Tim. What doctrine from hence Silas First wee learne that all men before grace are vnrighteous and thereby guilty of wrath Secondly that in mans will naturally there can be no power to moue him to that which is good for it carries him directly to that which is against the law much lesse can men before grace merite excongrue Thirdly that faith touching the beginning of it is in no wise frō man himselfe for it is giuen for we can make ourselues no more able to beleeue then wee can make ourselues to liue for wee liue to God by saith and till then wee are dead Lastly from hence wee learne that predestination is a most powerfull thing because it brings to a calling to faith to Christ and to saluation euen those which thinke vpon nothing lesse nay euen those which doe striue against it as these Gentiles here named and the theefe on the Crosse and Paul and Manasses and innumerable others Tim. What vse is to be made of this last point Silas It teacheth vs that neyther willing nor running purpose nor endeauour can get a man to bee a beleeuer though men must doe their parts yet all depends vpon the grace of God which wee see euen without any labour conferreth grace and righteousnesse there where God pleaseth to giue it Secondly it 〈◊〉 great sinners and helpeth them against despaire because neyther multitude nor greatnesse of sinnes nor long continuance in them nor all the power of Sathan shall hinder the conuersion of any who belong to Gods election Thirdly it stirreth vp the godly to consider whence they haue all graces which they inioy namely from Gods eternall and powerfull mercy which serueth both for humbling them and mouing them to hearty thankfulnesse Tim. What is meant by attaine Silas To apprehend lay hold on and receiue some thing giuen Tim. What signifies righteousnesse Silas That perfect iustice of Christ which hee wrought in his owne person by his owne sufferings and doings which consistes in remission of sinnes and imputation of his obedience See Rom. 3. Tim. But is not this absurd that the Gentiles which were vnrighteous should receiue righteousnesse Silas No because they had faith to receiue Christ who is the end of the law for righteousnesse to all that beleeue in him Rom. 10 4. Tim. But how can righteousnesse and vnrighteousnesse meet together in one person Silas Very well the righteousnesse of faith may bee found in him who wants the righteousnesse of workes howbeit when the righteousnesse of faith comes a mans owne vnrighteousnesse is done away as touching the guilt of it and the Spirit begins a righteous life in them that they may in some measure thinke and do righteous things Tim. What doctrines are wee to gather from these last words Silas That the righteousnesse of Christ and the gift of faith doe differ the one from the other for faith is wrought in vs by Gods guift as a hand to take it the righteousnesse of Christ stickes in his owne person as in the subiect purchased by his death and obedience Also this is perfect appeasing Gods wrath the other is vnperfect needing Gods pardon Secondly from hence wee learne that seeing the iustice of Christ is receiued therefore it is bestowed as a free gift not by merite of works Thirdly we learne that the iustice whereby we are righteous before God is no inherent quality in our selues because it comes from without vs namely from Christs obedience imputed to faith faith finds none in vs but borrowes of Christ. Tim. What is the vse of this last point of Doctrine Silas It confutes the Papists who seeke perfect righteousnesse by their owne works proceeding from faith Secondly it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it as a poore begger an 〈◊〉 from a bountifull rich king Tim. What other thing learne we hence Silas Heere is a notable place to prooue that all elect finners are iustifyed by grace euen by faith in Christ without the workes of the Law for it was giuen to the 〈◊〉 who had no good workes onely because they beleeued Lastly such as are endued with a liuely faith may thereby be certaine of their owne election iustification and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified and hee that is iustified knowes that he is elect and he that is elect must needes be saued because Gods decree is vnchangeable Therefore hee that once knowes his owne faith may thereby be confident and sure of eternall life according to the tenour of the Gospell euery where promising life euerlasting to faith therefore to him who can truely say I beleeue the truth wil tell him thou art iust by Christ and must liue for euer with him The certainty then of election is no where to be found but in the Gospell DIAL XX. Verse 31 32. But Israel which followed the Law of Righteousnesse could not attaine vnto the Lawe of righteousnesse Wherefore because they sought it not by Faith but as it were by the workes of the Law Tim. VVHat is the summe of this Text Silas It containes the second part of Pauls answere vnto the question mooued in the thirtieth verse it consists in two things First in a proposition which is this that the Iewes though they followed righteousnesse found it not The second part containes the Reasons heereof which bee two the one is because they sought it not by faith the other is because they sought it by workes Tim. What is meant heere by Israel Silas The Iewes who descended from Iacob who was called Israel Tim. What is meant by the Law of righteousnesse Silas The righteousnesse of the Law or those righteous workes which the Law prescribeth to be done perfectly and promised life to the doers of them Tim. What signifieth followed Sil. An earnest desire endeauor to do those workes it is a speech borrowed from such as run in a race which striue hard to come to the goale So were these Iews verie zealous of the Law to keepe it Acts 22 3. and as Paul witnesseth of himselfe Phil. 3 6. Tim. What is meant by not attaining Silas It is a speech borrowed from
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasiō or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing whē no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
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
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat 〈◊〉 it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them 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
because themselues were holy holy by a couenāt-holines so as to be reckoned Gods people and to haue the seale Tim. What profite are wee to make of this doctrine to our selues Silas First it teacheth vs what a great worthinesse it is to descend from Christian parents because to such all the prerogatiues of the couenant all the immunities and priuiledges of the Church belong vnto them euen as the Children of the Iewes had right by Gods couenant vnto circumcision and other sacraments to the sacrifices and promises Likewise now such as bee borne of Christian parents haue title to baptisme the Lords supper to the word of law and Gospell and all other priuiledges of the Church which is a fauour wherein in no wise doe partake eyther Turkes Pagans or Iewes as they stand at this present And in this confidence it is that we offer our Children to be baptized being branches of an holy roote by blessing of the Couenant Secondly this serues to confute the Anabaptists which deny vnto Christian children the benefite of baptisme as if our condition were worse vnder the new Testament then the Iewes vnder the old or as though the signe must be holden from them to whom the couenant it selfe appertaines Thirdly it affoords matter of great comfort vnto all such Christians as at any time shall be afflicted in minde for theirsinnes to remember that they are vnder that couenant which promiseth remission of sinnes to parents and their children With this very argument did Peter cheare the hearts of the Iewes when they were pricked with sorrow for the killing of the Lord of glory Acts 2 38 39. Fourthly it confirmeth our faith and perswasion touching this maine mystery and truth of the restoring of the Iewes in as much as they springing from Abraham and Iacob as from an holy roote and from the other Patriarches as first fruites sanctified to God it is therefore without all doubt and a thing of certainety that the blessing and prerogatiues of the Couenant made with the parents shall flow and breake forth at last to the making of very many of them true members of the inuisible Church as now it causeth all our children to become members of the outward visible Church for whō is God to be prayed that they may not onely assent firmely vnto and lay hold vpon the promises of eternall life by faith but bring forth also the fruites of good workes by loue without the which the parents piety will but little profit the children DIAL XIIII Verse 17. And though some of the branches be broken off and thou being a 〈◊〉 Oliue tree was grafted in for them and made partaker of the roote and fatnesse of the Oliue tree boast not thy selfe c. Tim. HOw doth the Apostle Paul proceede Silas He bringeth forth a third argument to dehort the beleeuing Gentile from despising and reproching the reiected and vnbeleeuing Iewe. Hee had first saide that their casting off was to the great commodity of the Gentiles namely the vocation of them to God by the Gospell Secondly he gaue hope to the Iew of their repairing because they were an holy people and separated from all other Nations by the promises and couenant of life which was giuen them Now thirdly hereasoneth from the condition of the Gentiles both that which is past they were a wilde Oliue and that which is present they were grafted into the true Oliue whervpon dependeth a double grace one that the Gentiles are made partakers of the roote of the Oliue and secondly that they doe inioy the fatnesse that commeth of the roote that is they haue communion with Christ the Church and the Gospell The summe of the argument is thus much Yee Gentiles beeing once like a wilde Oliue are now planted into the true Oliue therefore doe not proudly boast your selues with the reproch of the Iewes This argument is wholly contained in the texte and hath two parts both expressed One is the antecedent part in verse 17. The other is the consequent in verse 18. which is enforced by a new reasō drawne from that which is absurd or vnhonest because we Gentiles bare not the Iewes but their roote doth beare and sustaine vs now it were an vnthankeful and vnhonest part to disdaine that which doth support vs. Tim. But how is this Scripture knit and coupled to the former Sil. By a prolepsis or preoccupation thus The Gentiles might say What did it profite the Iewes to come of an holy roote seeing they are cut off from the stocke of the holy Patriarches To which Paul answereth What though they were once holy branches and now indeed broke off yet not all but some onely whereas you Gentiles were a long time vnholy a wilde Oliue strangers from God and now of free fauour are grafted into their place therefore be not proud but modest and humble Tim. What is meant by broken branches Silas The Israelites which were like vnto branches broken off from a tree and are good for nothing but to perish and wither So the Iewes were cast out from grace and saluation as rotten branches Tim. Why doth he say some and not many or all seeing the greatest number of Iewes were refused in Pauls time Silas Paul speakes not of one age of them but of the whole nation in all ages euer since they were separated in Abraham to be Gods owne peculiar people and so from thence to the end of the world and then who perceiueth not that the Apostle might well say some seeing so very great a part were saued for there were many Patriarches Kings Prophets Priests and innumerable priuate men and women all deare to God and wee reade of fiue thousand conuerted at the beginning of the Gospell by Peter and other Apostles Acts 2 and 4. And towards the consummation of the world in great heaps they shal be drawne to Christ So as Paul did well to say a certaine number onely were broken off Tim. But if many of the branches be broken off it may seeme the elect may perish for what are the branches but Gods owne elected people Silas It is impossible that the elect should perish Christ hath saide it Mat. 24. 24. For the gifts of election faith and iustification c. are without repentance such as God neuer changeth and taketh away but if the elect perish thē must God change Rom. 11 29. Paul therefore speaketh not heere of right and true branches such as elect and faith full persons be which cannot be cut off but of counterfeite seeming branches who be such in their owne opinion and in the account of the Church but not beeing indeed elected and called to Christ and these may and doe fall away The ground and proofe of this difference we haue in Iohn 15 2 3 4. also Rom. 9 7. where is a plaine oddes betweene the children of Abraham and Rom. 2. 31. where is mention made of Iewes inward and Iewes outward in the Spirit and in the letter And 1. Iohn 2
19. it is said that some were of vs and some were among vs the former remayned in the Church the other did not but plaide Apostataes and reuolcers running to the enemies campe Tim. These knots being loosed shew vs the instructions wee haue from these first wordes Sil. The doctrines from them be two first the promise of grace and saluation is not fixed or tyed to fleshly generation the reason is because grace commeth by regeneration at the pleasure of God and not by generation at the will of man Iohn 1. 12. 13. Godly parents doe conuay their corrupt seed to their children but not their sanctifying Spirit else all that descend of faithfull parents should bee saued which is not so as in Ismael Esau Cayne Absolon c. Tim. What profit is to be made of this doctrine Silas It warneth all children which come of godly parents to striue to bee like them in faith and vertue as Christ exhorteth the Iewes Iohn 8 39. to doe the workes of Abraham and Paul Rom. 4. 12. to tread in the steppes of his faith otherwise the piety of progenitours will not helpe for not springing from good parents but beeing like them makes vs happy the Iewes were of Abraham and yet were broken off Tim. What is the second doctrine Silas This breaking the branches teacheth vs that it is not enough to professe God for so did these Iewes nor to know him and haue the Sacrtments for so had they but to labour to bee well grounded and rooted in Christ by a liuely faith working by loue For all they that bee not thus seeme they neuer so holy and glorious may shall fall be broken off either at death or when the winds of temptation blow Math. 7 25. Tim. What vse of this instruction Silas It serues to reprooue such as rest in externall things neuer trying themselues their end is to bee deceiued at last as they which trust in a crackt Title or leane on a broken staffe Tim. What is meant by the wilde Oliue tree Silas The wilde Oliue is put for a branch or grift for whole trees vse not to be grafted but branches these braunches of the wilde Oliue signifie all the Gentiles which serued Idolles for the liuing God because they were as the wilde Oliues namely heerein that as the wilde Oliue though it haue the forme and shape of a true Oliue yet lackes the generous and fruitfull iuice of a true Oliue and therefore yeeldes no pleasant fruite so the Gentiles being without the faith and profession of Christ and true pietie had shaddowes of manie Vertues and shewes of goodnesse yet indeede were verie vncleane and accursed as Ephesians 2 1 12. and 4 17 18 19. Tim. What do we learne from hence Silas The miserable condition of vs al without Christ that howsoeuer we may be commended for very honest men and haue some appearance of the Image of God some shew of faith and godlinesse yet before our incorporation into Christ we lacke his Spirit vtterly bring forth fruite which is bitter euen fruite to death such as be reckoned vp Gal. 5 19 20 21. The Reason is because all is sinne and death which is estraunged from Christ. Tim. What profit is to bee made by the knowledge and meditation of this condition Silas It serueth to instruct and stirre vs vp vnto modesty and humility vnto which end it is heere presented to the Gentiles euen to suppresse their pride and arrogancy Also it prouoketh vs to thankfulnesse for the benefit of deliuerance from it when it is compared with the contrary condition wherein men did lye before such deliuerance as Eph. 2 4 5. And the benefit when it is perceiued in the worthines of it which without such comparison cannot be causeth an higher esteeme and sweeter sence of it and that kindleth the more loue towards the giuer God more reioycing in his bounty whence floweth all Christian and true gratitude Tim. What other matter do ye obserue heere Silas The difference which is betweene naturall and spirituall grafting For in naturall grafting a good and sweete science or braunch is grifted to a sower crabbed stocke by slitting and pricking the same the bad sappe whereof is chaunged into the good iuyce of the good branch but in the spiritual in grafting it is quite contrary for then wild branches which are wicked vnnatural men are grafted ioyned to the good and noble stock Christ by whose spirit and grace they are altered and made new creatures like himselfe Ephe. 4 24. otherwise both kindes of planting agree in this that they make the branch and stocke to be one Tim. What is this roote into which they were grafted Silas It is Abraham in regard of the couenant made with him and as he was ioyned to Christ. And to bee grafted into this roote is to become one people of God with the Iewes growing vp into one church with them as if they had beene deriued from Abraham by carnall generation and so to bee made members and partes of the bodye of Christ which is the fellowship of al faithfull people Tim. What is meant by Oliue Silas The Church of the Iewes whereof Abraham was the roote and father so called for resemblance sake vnto an Oliue Which Metaphor we finde in Ier. 11 16. and Psal. 52 8. and Iudges 9 9. And it is like those other Metaphors of a Vine Iohn 15 1. and of a Figge tree all which fitly represent the estate of the true Church of God in respect of the coniunction which is betweene the roote and the stocke and in regarde of theyr great fruitfulnesse and sweete pleasantnesse Tim. What is meant by the fatnesse of the Oliue Silas The Doctrine of the Gospell all the benefites of Christ all the graces of the Spirit with the priuiledges of the Church called in the Psalme the marrow and fatnesse of Gods house Psal. 63 3. Tim. What learne we hence Silas That we bring no merits to our owne iustification no more then a branch can helpe to graft it self or a man to beget himselfe Secondly it is a great excellency to be a true member of Gods Church for such be vnited with Christ as the branch the oliue be Thirdly that they which are such ought to abound in all the fruites of the Spirit mentioned Gal. 5 22 23. Fourthly the Iewes before Christ and the Gentiles which nowe do beleeue in Christ haue the same roote the same Spirit faith the same Church and Sacraments with some difference in outward signes and rites Contrary to their wicked Doctrine who teach that the Iewes had but the figures onely of that whereof wee haue the truth and substance a Popish fantasticall conceite crossed by many hundred places of Scriptures DIAL XV. Verse 18. Boast not thy selfe against the branches but if thou boast thou bearest not the roote but the roote thee Tim. VVHat is the drift of this Text
an Apostle was aboundantly enough Silas It is true Paul his owne assertion might haue sufficiently authorised this doctrine but for two or three especiall reasons hee doeth nowe as aften heretofore appeale vnto Scriptures repeating his wonted words as it is written His reasons bee these First to manifest and make good that which in his defence before King Agrippa hee had spoken that hee did witnesse no other thinges then those which the Prophets did say should come Acts 26 22. Secondly to preuent and put by the offence of the Iewes that they might not be scandalized and grieued with the doctrine of the Gospell wherein they should apparantly behold a great and full agreement between it and the Gospell Thirdly to commend the vse of the Scriptures that it alone is a perfect rule of faith and manners all-sufficient alone to demonstrate and proue all doctrines touching saluation so as we neede not for this purpose authority humane or traditions of the Church and vnwritten word Tim. What are we then to learne from this constant customs of Paul still prouoking to the authority of the old Testament for proofe of poynts and articles of religion Silas First the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings Nothing in the new Testament is taught to be beleeued vnto saluation which is not fore-told and foreshewed in the olde nothing promised in the old which hath not the acomplishment in the new so as the bookes of Euangelists and Apostles bee as it were commentaries of the Prophets as the Prophets be interpreters of Moses The new Testament is the illustration of the old as the old is the shadowing of the new both bee but one word and one Scripture as there is but one faith one Church whatsoeuer fanaticall and fantasticall men as Marcionites Manichees and others do dreame Secondly we learne that neither preachers publikely for doctrine matter of faith do teach ought which they cannot auouch and make good by authority of Scripture nor the people embrace as truth of God vnto their saluation ought which cannot bee shewed them to be contained in the written worde eyther for words expresly or for matter and meaning If any thing in the matter of Faith and saluation be saide or alledged without authority of Scripture it may be reiected with the same facility as it was alledged saith an ancient Father Whatsoeuer is necessary is manifest sayth Augustine Againe If I reade it not in the Canonicall Scripture I will not beleeue it Tim. From what Chapters of Esay are these two authorities drawne and fetched and how are they fitted vnto Paule his purpose Silas Heere be two Oracles of Esay the Prophet contracted into one as was done before in verse 8. The former Text or sentence taken out of the Prophet Esay ch 59. v. 20 there is a little alteration in the words for in Esay it is The deliuerer shall come to Syon in Paul following the translation of the Septuagint it is Shall come out of Syon This difference may thus be reconciled eyther 〈◊〉 is by the Notaries and Coppiers fault crept into the Text for heneca as the Septuagint rendred it For Syons sake or if we read out of Sion then it hath relation vnto the progresse of the Gospell as if Paul doing the office of an Interpreter should say that out of Sion that is the Church of God signified by Sion where the Tribes assembled to worship should come the Gospell which should conuert the Iewes to Christ whereas Esay respecting the very time and instant of the first comming of the Messias said Vnto Sion There is another alteration in the wordes though no change in the sence for whereas Esay saith vnto them which turne from iniquity which implyeth repentance Paul rising higher nameth the very cause of their repentance namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance exGod turne sinne from them by free remission Or else with Maister Iunius wee may say that for his comming whereof Esay makes mention Paul setteth downe a beneficiall consequent of his comming which is remission of sinnes The second authority is fetched the one part of it This shall be my couenaut out of Esay 59 21. and the other part out of Esay Chap. 27. verse 9. This is al the fruite the taking away of sinne Some thinke it an allusion to the words of the couenant Ier. 31 34. The Apostle applieth this place to his purpose after this sort Seeing God meaneth by free couenant to bee reconciled to the Iewes forgiuing them their sinnes and hath foretolde it by his Prophet therefore there is no doubt of it but it should be in which regard the Gentiles haue no cause proudly to despise and insult ouer the Iewes but in feare and humility to preserue themselues in the estate of grace If we will heare the application of these Scriptures more at large thus it is What God hath promised by couenant the same must bee fulfilled because God is faithfull and cannot lye or deny himselfe 1 Tim. 1 2. Shall he promise and not doe But by promise hee couenanted to giue a deliuerance not temporall from Babylonish captiuity but spirituall vnto remission of sinnes and eternall life which couenant he hath made not with Gentiles onely but with Iewes not with one or with a fewe but with the whole people signified by Iacob opposed against In part verse 25. This Couenant of sending Christ who is the deliuerer here spoken of to conuert the whole Nation of the Iewes and to saue them by forgiuenesse of sinne is not yet accomplished Therefore in time to come euen before the Conclusion of the world it must be fulfilled for one title or iot of Gods word may not fall to the ground This is like the prophesies of Math. 1 21. Mich. 4 7. Luke 1 33. which are not yet done therefore must be For the Iewes being the chiefe part of the people are but in smal number yet called to the kingdome of Christ. Tim. What is now the generall Doctrine of these two Verses What is taught out of them Sil. That there shall be a generall calling of the Iewes to the faith of the Gospell before the second comming of Christ as the Prophets haue fore-tolde it It is not meant that euery one shall be saued so as there shal not be any one beleeuer in the whole nation but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ so all Israel must be saued and whole Iacob shall haue sinne forgiuen them because this shall be done to the cheefest part whereof the whole vseth to take denomination For further proofe heereof see the 21. Chapter of the Reuelation which is a prophesie of this last and great vocation of the Iewes as hath beene proued before Vnto which wee may ioyne Ezekiels
store were in the primitiue Church when both Apostles and other Christians were forced to trauel from Country to Country for their safety through the heat of persecutions See Heb. 13 2. Note in our Text that he saith not imbrace but be giuen which signifies to pursue and follow it with eagernesse and earnestnesse as if it were not enough to inuite strangers and to receiue them but that we ought also to entreat and vrge them to come to vs after the example of Lydia Acts 16 15. and of Abraham Gen. 18. and of Lot Gen. 19. which while they receiued strangers vnawares entertained Angels Heb. 13 2. See Deut. 10 18 19. God loueth strangers and your selues were strangers therefore be kinde and beneficiall to them Tim. What is the meaning of the next precept Silas As before Paul taught what our behauiour should be towards friends and the houshold of Faith so he now teacheth duty towards them which are without which are enemies whom he willeth vs to blesse that is both to wish well vnto them and to speake well of them as farre as we may with matter of trueth both to pray for and to praise them according to their worthinesse yea and to do good vnto them also if they neede it In that Paul repeateth the word Blesse twice then sets it foorth by the contrary word Curse hee puts vs in minde both how hard a worke this is being a worke of the Spirit and not of the flesh as being contrarie to our corrupt nature Also that we should not do it by fittes but be constant in blessing Paul borroweth this precept from the words of Christ Math. 5 24. Wee haue Christ himselfe a patterne of it Esay 53 12. and Steuen Acts 7 6. and 1 Pet 2 22. all Christians are called to imitate the example of Christes patience towards their enemies The practise of this duty is the verie touchstone triall of all Christian charity For to speake well and do well vnto such as loue vs is no singular matter it is common to Gods children with Publicans and sinners but to loue blesse an enemy is the peculiar worke of a godly person see Mat. 5 43 46. Luke 6 27 35. This forbidding to curse must be meant of priuate enemies Againe from this precept wee may learne that Gods children must make account that there will neuer want wicked men to persecute them both with their tongues by raylings slanderings and calumnies and with their swordes or hand by losse of goods imprisonment death c. and that for trueth and righteousnesse sake Heere of Christ forewarned his Disciples Math. 5 10. The best remedie we haue in such cases to breake the malice and crueltie of wicked men is by patience and wel-doings 1 Pet. 4 19. Tim. What is required more in the next precept Silas Mutuall affection betweene Christians in both estates aduersity and prosperity to reioyce together in the one and to mourne together in the other And it is to be noted that this precept reacheth more vnto spirituall then vnto temporall cases for we are bound more to lament the spirituall decayes of our brethren then for their worldly losses and also more bound to reioyce for their graces then the riches of our Brethren The Reason of this Sympathie is that which is rendred of the Apostle 1 Cor. 12 26. because wee are members one of another and if one member suffer all ought to suffer with them and if one reioyce all to reioyce with them so it must be amongst Christians Examples heereof we haue in the kinsfolkes of Elizabeth Luke 1 58. and in Paul Phil. 1 3. Colossians 1. 1. Thes. 1. 2. Iohn 1 2. Romanes 16 19. Tim. What vse of this point Silas It serues to reproue such enuious persons which fret and repine at the good and happy estate of their brethren as Caine enuied Abell Saul Dauid and the Pharisies Christ and the malicious also who in stead of mourning together for the losses of others are well pleased and make themselues merry and sportfull with the miseries of their neighbours this is a wickednesse against which Iob doth protest Chap. 31 verse 29. and for the which God threatneth the Edomites in Obadiah verse 12 13. It is the part of all Christians to be vnlike vnto both these and by simpathy and fellow-feeling of other mens both ioyes and sorrowes to expresse our owne loue to our brethren and to shew that wee are voide of enuy and to enlarge their loue againe towards vs when they shall see vs ready to communicate with them both in their gladnesse and heauinesse and finally somewhat to ease and lessen the grieses and afflictions of our neighbours by helping thē to beare the borthen in a common affection But heere is to be obserued that if in the sorrow of our neighbour there be eyther an error mourning when they ought to reioyce or being glad when they ought to mourne or an excesse in eyther of these that then our duty is to correct them by admonition and not to communicate with them in such vnruly affections Also heere is the effect put for the cause weeping outwardly for lamenting inwardly yet teares would bee shed and poured out in any great calamities of our brethren after the example of Christ weeping ouer Ierusalem and Paul for carnall and worldly Gospellers Philppians 3. 18. DIAL IX Verses 16 17. Be like affectioned one towards another Be not high minded but make your selues equall to them of the lower sort Be not wise in your selues recompence no man euill for euill procure things honest in the sight of all men Tim. VVHat doth the first of these sixe precepts cōtaine Silas An exhortation vnto concorde which hath in it these two branches First consent of minde in matters of faith to thinke the same thinges in respect of doctrine Secondly the knitting of the heart and affections in the actions and counsels of life Thus the Apostle Phil. 2. 2. hauing generally exhorted to concorde by the same phrase vsed heere in the text hee yee like minded doth presently subdiuide it into coniunction of loue and affections and agreement in minde or iudgement An example of this concorde we haue in Acts 4 32. a contrary example of cōtention in 1. Cor. 1 11 12 There is nothing so much an enemy to loue to destroy it as diuision of mindes about things to be beleeued and of affections about things to be done for there is nothing so able to vphold and continue loue as to imbrace a mutuall consent in faith and actions But because there will still bee imperfections in the best men this way as appeareth by Acts 15 39 therefore wee must striue the more to obey this precept which enioy nesynity forbearing one another and forgiuing one another as Col. 3 13. and doing according to that which is written Phil. 3 15 16. Let vs minde the same things Tim. What is the next precept and how doe they
then to deny the knowne truth as Paul and the other Apostles and Martyrs of Christ were Vnto which constant resolution there is required no generall and confused but a distinct particular knowledge of the reuealed will of God and that in a great degree hauing ready som sentēce or place of holy Scripture well and clearly knowne and perceiued of vs both for words and matter whereon to ground our Faith and practise Otherwise we proceede like blinde men which know not where they be and whither they go haue no better faith then the Colliars faith who gloried that he beleeued as the Church beleeued and the Church beleeued as he did being vtterly ignorant of the Churches Faith this is not to be perswaded in his owne minde DIAL III. Verses 6 7. He that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for hee giueth GOD thankes and he that eateth not eateth not to the Lord and giueth God thankes For none of vs c. Tim. VVHat doth this Scripture containe What bee the parts Silas Two new Reasons to perswade the beleeuing Romanes to peace about things indifferent First from the end vnto which both strong and weake doe looke in their particular actions concerning indifferent things verse 6. Secondly from the vniuersall end of all our actions both in things necessary and of a middle Nature to wit the glory of Christ who being the soueraigne Lord of all and that both in our life and death therefore in our whole course his glory ought to bee the onelie marke of all our doings Now if God be glorified both by weake and by strong let not one vncharitably censure another Tim. Come to the Interpretation and shew vs the meaning of the Wordes what signifies obseruing a day to the Lord Silas To regard a day is to keepe it holy to worshippe God in it as he appointed to bee done by Moses Not to obserue is not to worship God in the day nor to keepe it holy To the Lord hath three significations giuen it First that the iudgement of these indifferent actions whether well done or il belongs to the Lord and to none other Secondly that both weake and strong studied sought not to offend but please the Lord in that which they did or did not Thirdly that they referred what they did or what they omitttd to do to the Lords honour This last sence is both truest and fittest because of the words following namely that both the one and the other gaue God thankes that is honoured God The stronger thanked God both for the abundance of his creatures and their liberty in the vse of so many blessings The weake gaue thanks for their slender diet because it was to them a pledge of Gods loue and fruite of Christs redemption Note further touching the sence of the words that these Indicatiues he regardeth he giueth thankes he liueth he dyeth verse 7. haue the force of Imperatiues and are to bee vnderstood rather de iure shewing what ought to be done then de facto telling what was done like vnto that saying 1. Tim. 3. A Bishop is the husband of one wife that is let him be the husband of one wife Heb. 13 3. Marriage is honourable that is it ought to be And Mal. 2 7. The Priests lips preserue knowledge that is it ought to doe so Mat. 5 13 14. Tim. Now that ye haue giuen vs the sence let vs heare the doctrines of this sixt verse Sil. The doctrines of this sixt verse are these foure First there be some actions indifferent such as in their owne nature be no sin but may be done or omitted and not done without fault As there be somthings simply good or good absolutely which bee commaunded or forbidden in the worde so some bee neyther good nor euill in respect of things done but be of a middle quality The proofe of this Doctrine is out of the Text for seeing to obserue a day and not to obserue it to eate and not to eate bee actions directly contrary yet our Apostle saith of them both that they pleased the Lord and tended both vnto his honour Heere of it plainly followes that some actions and things be of an indifferent nature which may be done and God pleased or not done and yet God not offended A second proofe is out of 1 Cor. 8 8. whence I reason thus That which being done or not done makes vs neither better nor worse must be indifferent Thirdly in this Chapter from verse 17. I argue thus That certainly is in different which neyther furthereth or hindereth Christianity and saluation But such things are meates and drinkes because the kingdom of God is not meates and drinkes therefore meates and drinkes bee indifferent It is very true that the abuse of these things by excesse and riot is not indifferent but sinfull Also where there is no such abuse yet the intention of the doer may be sinnefull as if one forbeare meates with a purpose therein to do an holy and meritorious acte Likewise to eate and drinke c. without faith makes such actions sinfull yea though the things or actions about thē simply considered in their owne Nature are not euill nor good Which as it rebukes such as doe deny Adiaphora holding all things to be euill or good so it instructeth vs to know that where Gods word hath not ouer-ruled the case by precept or prohibition there we do not sin if we auoyd opinion of merite superstition scandall of the brethren and contempt of good order and decencie Tim. What other Doctrine from this verse Silas It teacheth that euen in indifferent actions as eating and drinking the honour of God ought to bee our end of them and marke to ayme at much more in actions necessary and commanded 1 Cor. 10 30. Math. 5 16. Rom. 11 36. Col. 3 16 17. Besides these Scriptures good reason enforceth this lesson First God is the beginning all things are of him and he ought to bee the end of all all things are for him And Prou. 16 4. For himselfe that is for his glory he made all things As all Riuers come of the Sea and returne thither so al things ought to redound to his honour as the end seeing all is deriued from him as the beginning Wee haue will and power from him to do that which is pleasing vnto him Phil. 2 13. the praise of all therefore belongs to him Secondly Christ hath bought vs our God gaue Christ a price for vs therefore all our actions maine and meane religious righteous ought to glorifie him 1 cor 6 20 Tim. What vse is to be made of this doctrine Silat It reprooueth such as be so farre from intending Gods honour in euery action as generally they thinke not once of the Lord and his glory Secondly such as directly and purposely seeke their owne praise or
the defect not vsing thē at al or in the excesse vsing them intemperatly may and doth deserue damnation and will certainly draw it vpon the heads of all such which repent not of their immoderatenesse about these externall thinges yet a man doth not please God or shal be saued because he eateth Fish rather then Flesh and drinketh Beere and not Ale Tim. Shew vs what vse Christians are to make of this doctrine Silas It serues for confutation of the Manichees affirming some meates in their owne nature to bee euill as Flesh Egges Milke and Wine saying of Wine that it is the gall of the Prince of darknesse dishonouring the Creator and 〈◊〉 this Text which plainely faith The Kingdom of God is not meates Also the 〈◊〉 their 〈◊〉 fellowes who defend that it were as good to eate and deuoure a soule as to eate things that had bloud and life These put sinne and damnation in meats euen directly and so do the Papistes indirectly and by necessarie consecution For whilst they doe auouch in worde and writing that howsoeuer no creature is impure by creation but so confesse all to bee good which God hath made yet that to eate flesh or white meates at certaine time as Lent Ember Weekes Fasting daies c. is a matter against Religion displeasing to God yea a mortal that is in their construction a heynous sinne and no lesse fault then to kill a man holding them for best christians which doe put most Religion in abstinence from meates which they reckon as a thing not acceptable alone but meritorious and satisfactory to Gods Iustice both for themselues and others all vpon this pretence to tame the flesh which in the meane time they pamper with manifold delicacies great prouokers of lust What is this else but to fulfill the prophesie of the Apostle 1. Tim. 4 2. in hypocrisie and coloured wordes to make all meates vncleane at some time and to some men at all times as if meates were the Kingdome of God or if the kingdome were to be won or lost by meates or drinkes Tim. What other Lesson from these words Silas That meates and whatsoeuer other indifferent things are more slight then that Christians ought to contend about them for seeing they are no parts either of Law or Gospell what reason haue Christians to dissent for them Indeed for such things that please or displease God as precepts of the Law promises of the gospell faith and obedience towards God we are strongly to stand and earnestly to contend for such things Iude 3. whereof we haue Paul for example Galat. 2 11. What may wee iudge then of those Papistes and Protestants which chafe and fret for neglect of a humane Ceremony being colde and carelesse about Christian duties tything Mint and Annice and neglecting greater things of the Law stumbling at strawes and leaping ouer blockes Also what folly to make such adoo about titles precedencie and such other toyes as if Heauen did lye vpon it This very distinction of things vnnecessary to the kingdome and necessary well and duely considered would cut off diuision and debate among brethren who howsoeuer there may be some reason for differences about the inheritance and their fathers goods yet for chips and feathers to contend may argue lacke of wit or good will or of both DIAL VIII Verses 17 18 19 20. But righteousnesse peace and ioy in the holy Ghost For whosoeuer in these things serueth Christ is pleasing to God and approued of men Let vs then follow c. Tim. WHat doth this text containe Silas First the condition or parts of Christs kingdom which consisteth not in meates or in other externall things bur in things inward and spirituall to wit righteousnesse peace and ioy such as come from the Holy-Ghost and are not carnall nor can bee lost verse 17. Secondly a reason from the effects thus In these things we serue Christ and please God but the kingdome of God doth stand in seruice of Christ and pleasing of God therefore righteousnesse peace and ioy are necessary to the kingdome and not meates verse 18. Thirdly a conclusion that sithence peace is one part of religion and of the kingdome therefore by all meanes Christians are to imbrace that and to put away strife about other vnnecessary things verse 19. But least wee should thinke that euery kinde of peace should bee followed hee adioyneth thereunto edification verse 20. An edifying peace is to be followed and whatsoeuer belongs to it as charity forbearing concord forgiuing one another meekenesse and all other furtherances of peace be diligently to bee sought for Vnto this edifying peace there is set against it as opposite destroying contention Fourthly an answere vnto a secret obiection But seeing all meates are pure created and granted of God as lawfull to vse why should it not be good for me to eate of all meates whatsoeuer become of other men Not so saith Paul for though al meats be good yet they bee not good to him which eateth with offence to his brother verse 20. Tim. Now expound and tell vs what is meant by righteousnesse peace and ioy Silas Righteousnesse signifies iustice imputed or of the person beeing absolued from sinnes and accepted righteous through faith in Christ. Secondly inherent iustice righteousnesse of workes or that which the Scripture calleth sanctification or holinesse of life begun in such as are iustified by faith Peace signifies inward peace of conscience quieted in respect of reconciliation with God and remission of sinnes also outward concorde with the brethren this beeing a fruite of inward peace of the soule as that followeth iustification by faith Romanes 5 2. By ioy is vnderstood the sweete motion of a Christian soule cheered vp and made glad partly by present sence of Gods loue shed into the heart and partly out of hope of the reward to come Rom. 5 3 5 6. Of this ioy Christ saith it is not taken away Iohn 14. And Paul that it makes ioyous in tribulation Rom. 5 3. Of these three ye may reade at large before namely in the Dialogue vpon the beginning of the fift Chapter The Holy-Ghost is added here both to note the efficient cause of Christian righteousnes peace and ioy also to distin guish Christian righteousnes peace and ioy from that which is worldly and carnal grounded vpon earthly thinges and being also vnconstant Tim. What is the doctrine from these words Silas That things which be necessary to the kingdome that is to religion and saluation they bee spirituall and inward things such as by the Holy-Ghost are wrought in the soule as namely iustification by faith peace of conscience ioy in the Holy-Ghost which is not so to bee taken but that charity repentance godlines meekenes patience temperance truth goodnesse fidelity c. doe belong to the kingdome But these three are heere named as chiefe and cause or ground of the rest which bee vnseparably linked to these For iustifying faith
of the 23. ver for if there faith were alone with conscience the meaning then should be haue a conscience in thy conscience which is absurd Secondly wicked men and 〈◊〉 haue a conscience but no faith also hereticks faith is no faith yet they want not conscience Thirdly weake ones eate without faith for to the strong onely is faith ascribed verse 22 but not without conscience 1. Cor. 8. and 1. Cor. 10 29. therefore faith and conscience are not all one I expound it therefore both of that speciall faith which is the knowledge of our liberty but chiefely of Christian saith or the faith of Christ without which neither our persons nor actions please God Heb. 11 6. This is the faith which is grounded vpon the word and giueth certaine direction both what we are to beleeue and doe the workes then of all Infidels and naturall men are sinfull though glorious for shew and good for substance because they come not from faith and whatsoeuer comes of 〈◊〉 will is good morally but not spiritually Also this admonisheth all Christians as they will keepe sinne out of their workes to vndertake all things by the leuell of the word bee sure it bee written and found there and then haue trust and affiance of acceptation by Christ doe it that God may bee pleased and honoured Wicked men saith Chrysostome delight in that which themselues inuent but the faithfull measure all by the word whether they thinke speake or do They shewe themselues to bee but hickscorners and cauellers which to ouerthrow this wholesome doctrine of gouerning our whole Christian course and euery step of our way to heauen by the word of Faith doe most childishly alledge that then for the taking vp of a chippe or a straw c. we must haue our warrant from the Scripture which we say is our mistris to teach vs Religion and all maners both faith and life 2 Tim. 3 15 16. Any thing that is of saluation to be beleeued as an Article of Faith or practised as a seruice of God or done as a duty to God to men or to our selues wee are to haue our warrant either from the expresse worde or by some necessary deduction and consequence from it for it teacheth all truth of godlinesse it conuicteth all error in religion it reprooueth all vice it instructeth in euery vertuous way The wayes of the young man to whom for his youth some liberty might be allowed yet be not cleane and pure except they bee purged and ordered by the word Psal. 119 9. which how is it a Lanthorn to our feete and a light to our steps if there be any part of our Christian faith and conuersation for which it giueth not direction For if it be so perfect as it hath sufficiency to enable the man of God to euery good worke of his calling how much more men of other vocations Worthily then haue the ancient Doctors of the Church as I haue tofore shewed honoured the worde of Scriptures with this commendation that it is Regula Religion is morum Magistra Fidei vitae norma Controuer siarum canuersationis For what imperfectiō can be in that word which hath bin inspired by a Spirit of infinite wisedom Would the most wise and good God leaue to his Church but halfe a rule a lame maimed Canon which should be supplied by decrees and traditions of men by good intentions of our owne as they are called by direction of reason by suggestion of euery mans conscience As our Romanists would haue Faith in this text to be vnderstood of the perswasion of euery mans conscience so as an Heathen and Infidell doing that which in reason conscience he iudgeth right that cannot be sinne but whatsoeuer any doth beleeuing it in his conscience to be lawfull that is a good worke and pleaseth God If this were spoken of a conscience and of reason grounded on the word of God it were well but being generally vttred it is not well for the very Gun-powder Traitors made conscience of their doing The conscience is made good by the knowledge and faith of the word without which there is no right and godly vse of our reason By benefit whereof howsoeuer we may doe things naturally or morally good yet not spiritually good so as God be pleased For it cannot be that any worke of ours bee pleasing to him till the person be reconciled and pleasing and this is not done otherwise then by being engrafted in Christ by Faith in whom God is well pleased Math. 3. verse last Heb. 11 6. Though we do not say that the making and ministring good Lawes education of Children reuerence of Superiours succouring of Parents speaking truth keeping promises defending their countrey c. in Paganes and prophane Christians be sinfull but rather vertuous acts if we respect the substance of the thing done yet if we regard circumstances as that they were done not vnto a due end or out of a good minde and for the persons of the dooers were not of Christ so they were sins and displeased God Thus Origen it is turned into sinne whatsoeuer good the wicked doe because they are not done in faith And Augustine Vertues must be iudged not by actions but by ends and vnbeleeuers doe nothing to a right end Againe saith he There is no good worke where there is no faith CHAP. XV. DIAL I. Verses 1 2 3. We which are strong ought to beare the infirmities of the weake and not to please our selues Therefore let euery one please his neighbour in that which is good to edification for Christ also would not please himselfe but as it is written the rebukes of them which rebuked thee fell on me Timotheus WHat Coherence hath this Chapter with the former and of what parts doth it consist Also what bee the Contents and summe of this Chapter Silas After a graue exhortation in Chapter 14. vnto strong Christians which were confirmed in the Doctrine of the worde to applie themselues to such as were weake in knowledge by taking from them matter of offence by the vntimely vse of their liberty in thinges indifferent Nowe in the 15. chapter he so knitteth shutteth vp that perswasion as he passeth from the particular to the general exhorting the stronger sort louingly to beare with the weaknesses of their brethren in all those thinges wherein they had neede to be supported after Christs owne example who out of his deepe loue succoured both Iew Gentile After this done hee excuseth himselfe for writing vnto them with such freedome of speech shewing that he did that for good ends and according to his office of an Apostle which hee diuersly and greatly magnifies Then hee promiseth to come vnto them telling them what had letted him hitherto namely his weighty businesse and a charge put vpon him by the Churches to carry almes to the poore Saints at Ierusalem Lastly hee earnestly requesteth their prayers to God for him
comfort the more feeble members Tim. What is the vse to be made of this lesson Silas First to exhort the strong as they desire not to misse of the right end and vse of their guifts in all meekenesse and loue to accommodate themselues to the more ignorant to instruct and amend them Also it warnes the weaker not to looke that others do condescend and yeeld vnto them further then will tend to their good and edification eyther to bring them to Christ if so be they strayed from him or to confirme them in his faith and religion if they stand and abide in the truth Tim. Come to the argument taken from Christs example verse 3. What is meant by not pleasing himselfe Sil. Heere is an ellipsis it would be supplyed thus not himselfe but vs and not vs but his Father The meaning is he spared not himselfe to doe good to others hee refused no shame nor smart to procure vs eternall case and glory being in his estate poore in his name reuiled rayled on in his body whipt pierced wounded crucified in his soule filled with anguish sorrow heauinesse astonishment horror he being Lord of all yet seruant to all most blessed yet made a curse for sinners This was foretolde in Psalme 69. 9. which to bee well fitted to Christ appeareth by comparing this text with Iohn 2 17. By rebukes or blasphemies are meant not onely reprochfull words cast vpon God which no lesse greeued Christ then if they had beene laid vpon himselfe his Fathers contumelies were as greeuous to him as his owne but by a Synecdoche of the part one hainous sinne of blasphemy or reproch is put for all kinde of sinnes which are so many contumelies reproches and ignominies against the maiesty of God these all fell vpon Christ by the eternall decree of his Father who so appointed it 1. Peter 1 20. and the voluntary obedience of the Sonne so willing to haue it so submitting to his Fathers pleasure and command Phil. 2 8. He had al the sinnes of all the elect in the world laide vpon him alone that he as a common pledge and surety might beare them and by bearing be made a propitiatory sacrifice to purge them and satisfie Gods iustice for them as it is written Esay 53 4 5 6 7. The iniquities of vs all were laide on him also Iohn 1 29. This is the Lambe of God that taketh away the sinnes of the worlde also Iohn 10 15. Hee laide downe his life a ransome 1. Pet. 2 24. He bare our sinnes c. which is all one with our text verse 3. The rebukes of thee sell on me Tim. What is our doctrine from hence Sil. That Christ in Scripture is set out not only as a redeemer but as an example of good life as of beneficence 2. Cor. 8 9. Of forgiuing trespasses Ephe. 4 33. Of mutuall loue Ephe. 5 23. Of a free and constant confeision 1 Ti. 6 13. and 2. Tim. 2 8. Of suffering the Crosse Heb. 12 2. Of fidelity in his function Heb. 3 2. Of meeknesse 1. Pet. 2 21. and 3 18. Of lowlinesse Phil. 2 5. and in our texte of patience and charity in bearing reproaches Our Lesson then hence is that it is Christians duty to treade in the steps of their Sauiour Christ and walke as hee gaue example 1 Iohn 2 5. For we are vn worthy to bee counted Christians if we professe him in name and bee not like him in workes If he be our Lord indeede like worthy seruants we must striue to do as hee giues vs example Iohn 13 15. Tim. What Vse to be made of this point Silas This reprooues such as wil protest they beleeue in Christ and are his seruants and followers yet do not conforme their actions after his patterne neuer thinking to liue as Christ liued forgetting and neglecting such a perfect and noble president to whome the more nearer men do come in holinesse and loue more like they be to God and neerer vnto perfection Also it condemnts such heretickes as made of him but an exemplary Sauiour to giue vs example to liue so as we may at last come to saluation For he is so to vs a patterne as hee is our Highpriest too he suffered and by his paines and death redeemed sinners giuing himselfe a price his bloode a ransome to set free such as were vnder sinne death and Satan By our Text it is plaine that then hee became an expiation to cleanse our greatest sinne euen our blasphemies not lesser sinnes onely when hee also shewed foorth a worthy example of louing and patience who being creator and King of glory yet bare so much and heauy things would teach vs beeing his seruants and creatures to beare a little and some smaller matters in our neighbour Let vs shame with our mouth to cal him Lord and our Redeemer except we finde our hearts willing to do as he hath done Nor euer let vs looke to haue him our Sauiour except we make him our Sampler DIAL II. Verses 4 5 6 7 8 9 10 11 12 13. For whatfoeuer things were written afore time were written for our learning that we through patience and comfort of Scripture might haue Hope Now the God of patience and consolation grant you to bee like minded one towards another in Christ Iesus that yee may with one accord and one minde glorify God euen the Father of our Lord Iesus Christ. Wherefore receiue ye one another as Christ also receiued vs vnto the glory of God Tim. SHew what be the parts of this Text then interpret the words of euery verse seuerally with the Doctrine and vse of them Silas This Text containeth first a secret obiection with the answere The Obiection is thus Yea but the place in the Psalme belongs to Dauid or Christ and not to vs. Vnto which hee aunswereth that it is a bad consequence For it so concerneth them as it was deliuered to writing for our learning also Secondly a petition vnto God for vnity or agreement in doctrine and wils verses 5 6. Thirdly the first exhortation in verse 1. is rehearsed with the two Arguments from Christs example verse 7. which example is applied first to the Iewes verse 8. then to the Gentiles verse 9 10 c. whose vocation is proued by many Oracles of Scripture vnto verse 13. Tim. Now returne to verse 4. what is meant by thinges written afore time and to what Vses serue they Silas The Books of the old Testament Moses Psalmes and Prophets The vses to which they were ordayned are particularly many but generally two First doctrine or learning which is the foundation or roote whereon the other fruites do rest and grow Secondly life or practise of manners as patience by which Christians in their warfare and wrestling against their enemies are armed and enabled to endure without being broken in minde or fainting through euils The next is Consolation which stayeth their mind in the full confidence of Gods assistance and a good
hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto nor yet hee inable them to doe what he taught But of all his instruction the successe depended wholy in Gods blessing and helpe and therefore but requisite that Sermons and exhortations should begin end with prayer to God as to assist speaker and hearer to doe their duties well so to make all prosperous when they haue done In seeking and suing to God alone it so checks the inuocatiō of creatures as it teacheth the faithfull to resort to God alone for euery good guift God alone doth both know and fulfill the desires of his children and it is an honour peculiar to him to be trusted in and called on Psal. 50 15. The matter of his prayer is that wherein he saide Chap. 14. ver 17. That the kingdom of God stood so now he prayeth not That they might bee filled with meats and drinks but with peace with God in themselues towards their Brethren and ioy that is encrease of peace euen spirituall gladnesse of the heart freed from terrors of Gods wrath and cheared with the sence of Gods loue in Christ and hope of glory All Ioy signifieth solid and firme ioy such as lasteth not like the vanishing ioy of worldlings who reioyce in prosperity and are sad euen heauy to death in calamitie as Ionas gourd grew in the day and dyed in the night but durable ioy which will not be taken away or quenched with the sharpest crosses Of this peace and ioy he noteth the true causes and the nearest to wit Faith or the righteousnesse of Faith a sure grounde of all Christian peace and comfort and Hope which is a sure expectation of all good things needefull for vs and namely of eternall life Of which infallible expectation the mercies and truth of the Father the regeneration of the Spirite the merites of the Sonne be both the fountaine and props Note further that of these graces he sets downe the hiest cause the holy Ghost by whose power that is mighty working they are giuen and encreased vnto a great measure which is heere expresly begged God fill you that you may abound in all ioy Tim. What is the Doctrine of this 14. verse thus interpreted and analyzed Silas The first is that it is God alone in whom Christians are to fixe all their hope and trust for he is called the God of Hope not only with respect to the verse 12. or for that he is the author of Hope engendring all liuely hope as he is tearmed God of patience 1 Pet. 1 3. but especially for that he is the obiect of hope being hee in whom alone all hope is to be placed and that for these Reasons First God not onely commands to trust in him alone but threatneth a curse to such as haue hope affiance in men 1 Tim. 6 17. Ier. 17 5. Secondly examples of holy Patriarkes and Kings which hoped in God and were not confounded but deliuered Our Fathers trusted in God and were saued saith Dauid Thirdly God besides his mercies fidelity and omnipotency hath infinit means to succour his which relie on him Therefore let all men trust strongly in God and renounce all other hopes either Popish in their owne merits a rotten post to trust in or worldly as in horses friends riches c. which are but vaine thinges to saue a man Ps. 20 7. Tim. What is the second Doctrine from this 13. verse Silas That godly Christians must labour after the greatest measure of Faith hope peace ioy and other graces neuer contenting themselues with any portion till they be filled and do abound The reason is because such is Gods will else Paul would not haue asked fulnes and aboundance of God As couetous men neuer thinke they haue Gold enough so let Gods childe neuer think he hath graces enough for he is bound to waxe spiritually as plants and young children do naturally and the more grace he hath the more and better seruice shall he do to his God Also it is a signe of sauing grace when it growes and abounds Tim. What vse is to be made of this doctrine Silas First it reprooues such as sweate and take paines to thriue in the world but do not so to thriue in grace Such also as rest in beginnings and couet not perfection Also such as go backwards and fall away And encorageth all Christians by all good means of reading meditation hearing prayer conference keeping a good conscience by right vse of the Lords Supper to labour after encrease in spirituall things Tim. What is the last thing which we learne from this 13. Verse Silas That Faith is the parent of hope and both togither bring forth sound peace and ioy and of them all the holy Ghost is head cause and worker And lastly that Pastors must pray effectually for their people Tim. Passe to the 14. verse what obserue you therein for edification Silas Paul passeth forwards to the conclusion of this Epistle wherein first he praiseth them verse 14. and then defendeth his writing to them verse 15. From his commendations of them Ministers and others learne that we are not alwayes to exhort and reprooue our hearers there is a time for praises also namely when the parties vppon our knowledge deserue praise Secondly when the thing praised is excellent Thirdly if the persons be capeable to wit such as will not be puffed vp thereby but excited more to their dutie Fourthly when Gods praise is chiefely aymed at without base flattery then it is wisedome to praise for praise is a spurre in the praysed to piety and witnesseth the charity of the prayser Our Apostle might haue beene thought to haue beene sharpe considering former and round admonitions and somewhat suspitious of the Romanes hauing so feruently and often prayed for them as if all had not been well but farre amisse but by his present praises hee quickens them to godlines and quitteth himselfe from sinister and vncharitable suspition whose example is to be followed of Ministers and other Christians Tim. But what is the subiect or matter of his praise which he giueth the Romanes Silas After he had louingly saluted them by name of Brethren to intimate his owne loue and inciteth theirs and shewes that he spake not by hearesay or anie ydle report but of a strong perswasion grounded onely vpon the profession and effectes of their Faith which was verie famous thoroughout the Christian worlde Romanes 1 8. then hee prayfeth them in three respects First because of their great goodnesse Full of Goodnesse that is enriched with piety towards God and men and namely with mercy and kindnes towards the brethren Secondly their excellent faith and skilfulnesse in diuine things wherein they had attained such a perfection not absolute which had no want for then they needed not mutuall admonition but such as in this life may bee attained vnto in comparison of
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
Shame what it is to the godly and vngodly what it works in both ibid. Shame why mentioned rather then any other fruit of sinne ibid. Sinne the nature kindes filthinesse and danger of it ch 6. v. 23. Sinne to liue in it what Ch 6. v. 1. Sinne to abound what ch 5 v. 20. Sin how first husband ch 7 v. 4. Sinne how mortified and dead not in a moment cha 7. v. 4 5 6. Sins our cause of Christs death and what it shoulde admonish vs of ch 4. v. last ch 5 8. Sinnes none veniall in their owne nature ch 6. v 23. Sins how venial ib. Supper of the Lord howe to prepare to it ch 2. v. 25. T. Tribulatiou see affliction Trust in God see faith Truth of God is for our comfort and imitation Ch. 3 v. 3 4 5 6 7. Truth of God not impeached by mens vnbeliefe Ib. Truth of God how renow ned by our liues ibid. V. W. Vanity how creatures subiect to it and why Chap 8 verse 20 Vnbeleefe a Mother and maine sinne reasons against it and why wee ought to beleeue God Ch 11 v. 20. Will of God ch 12 v. 2. Word of God see Scripture Workes good which bee and why to be done What required to a good worke ch 2 v. 6 ch 14. v 5 6. Works neither 〈◊〉 nor merit and why see Law Works to what ends they are to be done seeing they iustifie not ch 2 v 6. Z. Zeale what erroneus and wise ch 10 v 2. Zeale without knowledg ibid. Zeale ioyned with knowledge and of what thinges ibid. Zeale of the Iewes faultie sundry waies Ibid. Zeale of Papists blind and furious Ibid. Zeale rare in Protestants Ibid. Zealous why we ought to be and why we should take heede of blinde zeale Ibid. Also Ch 12 v 11. Errata Muse not courteous Reader that thou doost meete with these faultes for there would haue beene farre more if the great diligence of the Printer had not preuented it the blinde Coppy and wine owne ouer-sight were so bad Correct therefore with thy pen these heere noted ere thou beginne to reade and beare with the rest PAge 3. l. 25. read Reuocation p. 4. l. 12. r. it p. 8. l. 11 r. exordium p. 9 l. 34 r. his afore free and for after grace and in the mar r. the Gospel after of p. 21. l. 3. strike out which of it selfe and place it before could in l. 32. P. 22. l 16. r. gift p. 23. l. 19. r. few l. 22. r. meane ones p. 25. str the 9. and 10. lines wholy p 27. l 35. r. whom p 32. l. 28. r be p 43. l. 17. r. too high p 54. l. 6. r. 1 Iohn p 57. l 19. r with P 61 l 14. r by for on in p. 63. the lines 12 13 14 15. 16. must be ioyned to l. 6. p. 72 str out whole lines 7 8 9 10 p. 73. r. all matters after attribute P. 84 l. 18. r. these foure p. 89. l. 13. r. Antimisthia p 〈◊〉 l. 1. r. as in killing Abcl. p. 107. l 4. r. doth not p ibid. l 16. r. iudgement for Law l. 32. r. coactiue p 112. l. 19. r. of the 1 chap. p. 133. from the two last lines vnto the 14. l of p. 135. all belongs vnto the 6. Dial. p. 186. l. 31. r. righteous p. 189. l. 3. r. Ro. 12 2. p. 272. str lines 26 27. p. 277. l 26. r hencc p 284. l 8. 〈◊〉 hence p. 362. mar r. imputetur p. 366. l. 34. str actions p. 385. in mar r. habent p. 390. l. 17. r. frced p. 397. l. 1. str on t hauing a little paper left p. 409. l. 29. r. sick p. 428. l. 18. r. now p. 442. l. 7. r. and workes it is a good signe p. 〈◊〉 l. 1. r. word and 446. morg r. deplorat 451. l. 14. r. good p. 488. l. last r. truth p. 489. str 5 last lines p. 502. l. 15. r. after vnable by his-own vnthriftinesse p. 527. l. 15 〈◊〉 r. followeth and his merites p. 563. l. 19 20. r. to our spirit and with our spirit p. 596. l. 6. r. explication p. 606. l. 25. r. our error p. 6 〈◊〉 1. l. 34. r. 〈◊〉 p. p. 614. in 〈◊〉 〈◊〉 p. 628. l. 14. r. or some thing which hath Analogic and proportion with faith p. 650. for thirdly r. secondly l. 35. angels for diuels p. 652. l. 31. read probable onely p. 673. l. 1. r. Silas p. 679. mar r. vniuersum genus p. 693. l. 19. r. be iust p. 719. l. 30. r. having p. 〈◊〉 l. 3. r. 〈◊〉 p. 759. l. 11. r. ver 3 4. of this chap. p. 802. r. christ for faith p. 833. r. preaching p. 〈◊〉 l. 21. r. hath not done p. 848. r. are things pa. 860. l. 32 r. it is not true p. 862. l. 23. r. sub testo p. 865. r an agreement p. 882. l. 18. reade Antopistos p. 867. mar r. prophetarum p. 897. l. 13. r. anomia p. 976. r. one beleeuer page 979 l. 11. so the promise p. 991. l. 28. r. or for of p. 997. l. 31. for gods iudgement 〈◊〉 these are things p. 902. l. 1. r. as christ p. 925. l. 6. r toward the end p. 1016. l. 32. r. allow them p. 1023. l. 15. r. three p. 1041. l. 10. for but r. nor l. 12. r. canon p. 1042. mar str Orineus p. 1048. in mar r. one for euen and write after doc Fulke p. 1069. l. 5. r. correction pag. 1085. l. 27. r. vnprofitable 1090. l. 10. 〈◊〉 good lawes 1101. l. 13. r. acknowledge p. 1106. 〈◊〉 4. r. retchles p. 1113. l. 21. r. for 〈◊〉 l hy p. 1121. l. 1. r. also defended Peters abiuring after marriage p. 1126. l. 31. r. vices for duties Acts 9 1 2 3. Ro. 3 24 25 26. Paul was separate 1. to eternal life 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle Prou. 3. Psal. 119. 10. 11 c. Nouelty a note of error Antiquity of verity By Prophets here be ment such as preached to the people as Nathan thogh they did write no prophesie Scriptures Vse Foelix Holy Ends Vses of the Scripture This putteth a difference betweene the Gospell and Law Son of God Iesus Christ. Lord. Seed of Dauid Gal. 4 4. Iohn 1 14. Christ had his humainity from Dauid not his 〈◊〉 Ioh. 5 26. and 2 19. Eph 4 10 11 Acts 26 8. Rom. 4 17. Son of God Apostleship Ephel 3 8. 1. Cor. 15 8. It is a certain token of a faithfull Minister when he can account the profit of the hearers to be 〈◊〉 〈◊〉 and vantage Paul his presence and preaching was fruitfull to other Gentiles and he wished and hoped it to be toward the Romaines Diuinity heer in excelleth Phylosophye which is not made for al men and the Law of Moyses giuen into one Nation only Acts 2 45 4 34. Habak 2 4. Papists must blame the Prophets and Apostles and
in mens writings if they haue otherwise writ ten then the truth will beare Aug. Interpret Doctrine Doctrine Reason Tradidit Robo am in 〈◊〉 〈◊〉 Sicut Deus tradidit 〈◊〉 〈◊〉 〈◊〉 pseudo 〈◊〉 Aug. Reason Vse Doctrine What a feare fullheauy punishment it is to haue an heart hardened Reasons Vse Sin is of God as a recompence not as an offence as a retribution but not as a transgrescion Scope Parts Doctrine Reason Vse Doctrins Lutherans also do much wrong vs in this matter Therebe sundry predictions which are no maledictions 2 part of the Chapter Two ends of Gods counsel in reiecting the Iewes Doctrine Reasons Vse Doctrine Vse How to reape benefit by sin Doctrine Doctrine Doctrine Interpret Summe Doctrine Reason Vse Doctrine Doctrine Reason Vse Doctrine Reason Vse Proposition Assumption Conclusion Interpret Doctrine Reason Vse Interpretation Doctrine How the Ministerie is to be made honorable Vse Parts Interpretation Doubt Solution Vse Doctrine Reason Vse Interpretation Doctrine Reason Vse Doctrine Interpret Vse Doctrine Reasons Interpret Doubt Solution Doubt Solution Vse See 〈◊〉 notes on 1. Iohn 4. 18. Doctrine Vse M. Perkins Reasons Vse Solution Doubt Solution Reasons why the Apostles doe proue their doctrine by Scripture of the old Te stament We must otherwise iudge of the canonicall Scripture then Catholike authors Interpretation Explanation of the doctrine Ezek. 37. 1 2. 3 4. c. Doctrine Reasons Vse Interpret Doubs Solution Doctrine Vse Mal. 3 6. Numb 13 19. Esay 46 11. 1 Sam. 15 29. Psal. 110 4. Iam. 1 17. Psal. 4 2 3. Doctrine Interpret Doctrine Reasons Reason Vse Doctrine Reason Doubt Doctrine 1 Cor. 10 30. Properties of our Christian Sacrifice Manner Interpret Vse Vse Sacrifice twofold proper and improper Of proper sacrifices two ends and two kindes The improper spirituall sacrifice here meant Reasons why Christian obedience is called sacrifice Vse Properties of our Sacrifice See Psal. 136. whole Coherence Summe Interpretat Why naturall men be called the world Proofe by scripture Reasons Similitudes Vse Such maisters such seruants Regis ad exemplum 〈◊〉 componitur 〈◊〉 Doctrine Doctrine Authoritie Reason Vse Doctrine Reason Vse The minde is first to bee made good Interpretat Doctrine Reasons Summe Deus dixit Gen. 1. Double 〈◊〉 briety Coherence Similitude The Pope no head of the Church Christ gaue some Apostles some Prophets c. Ephes 4 11. but he gaue no head Ephes. 4 11. Phil. 1. 1. 1 Tim. 3 8. Prophesy or Ministry So Origen and M. Peter Martyr take it generally for Doctrine and exhortation also 〈◊〉 Prophesying subdiuided Thus Peter Martyr Oleuian and M. Doctor Willet do distinguish them Differing guists verse 6. Ministry subdiuided Acts 6 3 5. Thus Martyr Olcuian Orinaus and Paraeus do iudge Piscator also Like to our Church-wardens and Side men Thus Faius and Gualter and Paraeus expound it Coherence Sixe properties effects of charity Doubt Solution Note this Doctrine Reason Vse 1. qualitie of loue Three Rules whereby to iudge sincere loue The 2. words in the originall signify an hatred with vehemencie and to be ioyned vnto that which is good with a strong and indissoluble bond Pet. Martyr out of Chrysostoms Interpret Brethren because they communicate in one the same thing then ore thoy loue one another by good right 〈◊〉 The 〈◊〉 Church neyther sound Church nor sound member Rainold The faith of 〈◊〉 now 〈◊〉 of old Rome is not euen The great Anti-christ no where but at Rome What honour is How ingen dered What it is to go before other in giuing honour 2. Extreames of diligence Feruencie or zeale So M Beza affirmeth Hope patiēce Prayer How our praiers be continuall Hospitality Blesse what it is Where were patience or experience or hope without these persecutions of wicked men saith Chrystostome Mutuall affection What 〈◊〉 there is in contention about religion on the examples of Iewes and 〈◊〉 of Arrians Christians of Papists and Hugonites of Lutherans and Protestants of Formalists and 〈◊〉 as they be called doe witnesse Effect of Arrogancy Innocency of manners Reasons of a peaceable life Doubt Solution Magistrates be lawfull auengers How we may vse Lawe and authority Augustine vnderstandes by coales of fire the burning gripes of Repentance making anenimy relent beeing mollified by benefits as Ierom saith Others of burning charitie fire of loue as Martyr and Lyra. Others of both as M. Caluin c. Subiect what it imports Similitudes Powers Doubt Solution The kinds of power Mariti 〈◊〉 Patria 〈◊〉 Vse 2. Reason How Magistrates may be resisted A good wary wise prince is oftentimes sold. Reason Doubt Solution Doubt Solution Doubt Solution Doctrine Reasons Vse How loue is the ulfilling of the law and why Doubt Solution The Triall of Loue. Kairos Sleepe naturall and spirituall A natural and a spirituall waking Interpretat To cast off what Armour Of light why Interpretat Summe Vse How why Christ a garment Christ is truly 〈◊〉 two wayes Doctrine Doctrine Doubt Solution Great 〈◊〉 betweene 〈◊〉 and West Churches about obseruation of East r. betweene Luther protestants about breaking the bread This kinde of Carbonarie faith Cardinall Hosius requireth in all which dy wel and holds it sufficient for their saluatiō Scope Rom. 8 5. What it is to liue to Christ What it is to dye vnto the Lord. What is meant by Iudging Vse 7. things confiderable by this text about the last iudgement Acts 17 31. 1 Cor. 15 25 26 27 28. Howthe place of Esay cited by Paul is to be vnderstood The corporal superstitious bowing of the knee to the letters and 〈◊〉 of Iesus name for they do it not to the Lord or to Christ or to Emanuell is not to be proued by this Text. Diuels haue no material keees yet they also must bow Doctrine Vse Interpretat 3. Doctrine Vse 1 Cor. 6 9. Gal. 5 21. Vse Righteousnes Peace Ioy. Doctrine Note this He meaneth by faith an vndoubted certainety of minde 〈◊〉 〈◊〉 of the truth of God 〈◊〉 Acts 15 9. Titus 1 15. An Infideil is 〈◊〉 of sinne because he dooth his workes not of faith or to the end for which he should and he doth them with an vngodly will Aug. Order and partes of the Chapter Vse Doctrine Vse Reason Doctrine Doctrine Reason Vse Doctrine
the right disposing of the publike almes there were appointed Officers Acts 6 5. whose guift was simplicity without fraud vaine-glory couetousnesse or frowardnesse to giue out the almes The second Ministers were they which were ioyned as assisstants and helpers to the Pastors for good gouernement of the flocke to preuent scandals and offences 1. Cor. 12. 28. 1. Tim. 5 17. These Mc Caluine calleth Seniors Osiander censors of manners Tertullian presidents which obserued and attended manners and outward behauior only there guift is diligence which containeth both a resolute purpose and great endeauour with delight to do the businesse and charge committed to them The third and last Ministers bee mercy-shewers not such as be spoken of Mat. 25 35 36. for these workes be common to all Christians but such mercifull workes as be mentioned 1. Tim. 5 10. Their guist is cheerefulnesse which containeth in it three things first alacrity of heart secondly gentlenesse in words thirdly pleasantnes in countenance they which were to be implyed in this seruice of mercy shewing vnto sicke aged impotent strangers exiles orphanes as their worke was such as might breede lothsoinnesse to attend sicke and feeble so they were to bee olde widdowes and aged men whoe naturally are sowre and testy therefore needed this precept of cheerefulnesse DIAL VI. Verses 9 10. Let loue be without dissimulation abhorre that which is euill cleaue to that which is good Be affectioned c. Tim. WHat is beere performed by Paul Silas After particular duties in respect of a gift and a function in the Church now hee turnes vnto generall dutyes and commendeth vnto Christians certaine generall graces pertaining vnto common conuersation whereunto he exhorteth them namely to continue in the practise of them for being beleeuers they already had begun to exercise these vertues as namely loue courtesie diligence feruency hope patience prayer liberality hospitality humility mutuall affection and simplicity forbearing of reuenge and such like godly grace as ornaments of our Christian profession and fruites of charity Of this loue heere be in our text sundry good precepts First that it be true without dissembling Secondly discreete abhorring euill Thirdly firme in adhering and sticking to goodnesse Fourthly vniuersall to all the brethren without partialnesse Fiftly fernent and earnest without coldnesse Sixtly humble without ambition Tim. Wherefore doth be begin with loue why is this first named of all other vertues mentioned in this Chapter Sil. Because it is the chiefe guift aboue other and sountaine of all the rest which doe spring out of loue as head-spring and mother of them all Before in former Chapters whiles Paul discussed the doctrine of grace and entreated of free Iustification by Christ he neuer mentioned loue for that it had nothing to do in matter of forgiuenesse of sinne either to merit it or to receiue it It doth onely declare as a signe who be iustified and pardoned by faith But now he giueth exhortation to manners and good life hee nameth loue as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation being ringleader vnto and breeder of the rest for therefore doe men behaue themselues iustly meekely peaceably chastly and curteously because they do loue Tim. By what Reasons may it bee proued that charitie is a chiefe gift of the spirit Silas Not onely because Paul nameth it in the first place as heere and Galath 5 22. and for that it is the roote of all the rest as Faith is the roote of loue but thirdly because it is the summe of the Law Rom. 13 10 And fourthly it makes al graces profitable which are of no vse without charity 1 Cor. 13 1 2. and fiftly it is the band of perfection which knits all Christians and holds all duties together as stickes are made fast by a bande And sixtly it is the maine badge and cognisance of true Christianity and a certaine note to discerne a true Christian from a counterfet Iohn 15 35. 1 Iohn 3 14. Lastly it is perpetuall and remaineth after other giftes when Faith and hope ceaseth it continues 1 Cor. 13 13. Tim. What Vse is to bee made of this Doctrine touching the excellency of loue Silas First to enflame our hearts more and more with the loue of this louely grace more earnestly to seeke after it also more heartily to praise God for it I exhort therefore as Paul Col. 3 14. that aboue all things wee put on loue Tim. Of what quality is that loue we are exhorted vnto Silas Such loue as is without dissimulation that is it must bee true sincere from the heart without fraude guile deceite false shewes or wrinkles Tim. How may a Christian iudge of himselfe that he hath this vndissembled and vpright loue Silas There be three rules by which it may be discerned to be voide of hypocrisie First when one doth heartily loue God and that which is pleasing to him A good rule for then wee cannot choose but in our loue to our neighbour to be sincere because sincerity and truth is a thing highly pleasing to God The second rule when we are ready to do towardes our neighbour as wee our selues would bee dealt withall by others This rule is commended in Math. 7 12. for no man will dissemble or deale falsely with himselfe The third rule is not to loue in word and tongue onely but in truth and indeede 1. Iohn 3 18. not as they are spoken of in Iames 2 15 16. but as God loued mankinde to whom he promised his Sonne by word and afterwarde sent him at the sulnesse of time Gal. 4 4. or as Christ who shewed his loue not onely by kinde speeches but by giuing his life 1 Iohn 3 16. so our loue must bee expressed in actions and then it is sound and vndissembled Lip loue is lying loue Tim. To what profit may we turne this doctrine Silas It serues for iust and due reproofe of all such as make shew of loue and mean it not such as giue sugred for words to hide the gaule of the heart and the bitternesse of the hand speaking faire when they meane foule as Caine did speake to Abell Ioab to Abner and Amaza and Iudas to Christ. These had honie in their lippes and swords in their hearts Secondly such as shew loue out of seruile base feare and dread as Malefactors and Offenders do to seuere Magistrates bad seruants to their vncourteous Maisters and the poore to the mighty whō they could wish in their graues yet by speeches and gestures pretend much reuerence and loue Thirdly such as loue others for profit which they hope to suck out of them so long they make much of them giue kind words as Felix did Acts 4. At a word all such are heere condemned as do not loue their neighbors out of a pure heart the seate of loue vnfaigned Faith the cause of loue a good conscience the companion
of loue 1 Tim. 1 5. Secondly beside reprehension heere is exhortation to all to striue for vnfaigned loue in all their dealinges with men by word or deed to declare the truth of their loue secming to be in kindnesse what indeed they be and being what they seeme for God hateth hypocrisie it is odious in his sight and vnto all good men Also dissimulation as it is contrary vnto the nature of God so it is hurtfull to our neighbor it makes vs like a broken bow whereof the shiuers are ready to run into his hand which leanes vpon it or a broken staffe which fayleth him that trusteth thereunto or vnto a loose tooth for so is a false friend Tim. What is meant by the next precept of abhorring euill and cleauing to that which is good Silas It may be generally expounded of the nature of true and perpetuall repentaunce taking euill for filthinesse of sin and good for holinesse and goodnesse and then the meaning is that vnto true repentance is required not onely to flye sinne and to loue righteousnesse but to loath and detest sinne and haue in abhomination whatsoeuer is euill in his eyes also not coldly to aproue good things commanded of God but feruently to embrace them striuing to be glued to them to becom one as it were with that which is good which is meant by cleauing to it Heereof we haue Dauid an example Psal. 139 22. but more especially it may be restrained vnto loue whereof we spake in the former Aphorisme and then by good and euill vnderstand not only that which is honest and dishonest but that also which is profitable and hurtfull by abhorring and cleauing is meant extreame hatred and singular desire Tim. What lesson from the words thus interpreted Silas First that our loue to our neighbour must not hinder vs from abhorring that which is euill and sinfull in him though he bee neuer so deare a friend nor from liking eagerly embracing that good and vertue which is in him be he neuer such an enemy vnto vs. As the loue of mens persons must not make vs loue their faults or flatter them or winke at them or defend them so the hatred of mens vices must nor drawe vs from the desire and earnest delight in that which is good in anie man Furthermore it is the property of true loue to be exceeding loath to iniure or hurt ouer neighbour or suffer him to bee hurt in any thing which is precious vnto him as his name person goodes wife saluation c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these to thinke and speake and do him good being so bent vnto the profit of our Neighbour as to our owne welfare according to the saying of our Sauiour Christ Loue thy neighbour as thy selfe Tim. In the next short sentence what is meant by affections and by brotherly loue Silas The first worde signifies such naturall affections and tender loue as is in parents towardes theyr Children whereof see Iacobs example Genes 37 35. and Mary Luke 2. and the latter worde implyeth such loue as is betweene Brethren borne of one and the same Parents whereof Ioseph is a President vnto vs. Moses and Paules loue vnto their Kinsmen was vehement Exodus 32 32. Romanes 9. 1. Christians are Bretheren by profession Tim. What learne we from hence Silas That their loue amongst themselues one towardes another must not bee common and ordinarie but singular and verie great like vnto that which Parents doe beare to the children of their wombe and wherewith Brothers affect one another and no manuaile seeing our loue must extend euen vnto the spending of life and not of our substance onely for our Brethrens sake Rom. 16 4. 1. Iohn 3 16. see like precepts 1. Thessa. 4 9. Hebrewes 13 1. 1. Peter 1 22. 2. Peter 1 7. Tim. Are Papists which professe and beleeue the doctrinc of the councell of Trent our brethren and be all our brethren to be loued alike with the same degree of loue Silas Such Papists be not our brethren namely if they bee learned and haue knowledge for they doe not professe the same doctrine nor the same religion with vs which is the band of brotherhood but raze the foundation of faith and works Secondly they haue not the same Sauiour but a disguised one such a one as shall saue them by their owne merites at least in part Thirdly they haue the great whore mentioned Reuel 17. and 18. for their mother and we haue the chaste spouse of Christ to our mother Fourthly they haue no true sacraments but bastard ones for the Lords supper is al corrupted and depraued with their inuentions they turne the Communion into a priuate supper and they ouerturne the doctrine which baptisme should seale Fiftly they confidently holde and pronounce peremptorily all vs to bee in the estate of damnation iudging though falsely and rashly vs to be Heretickes Schismatickes c. So wee ought to deeme of them which liue and dye in the papacy how can we be brethren which be so miserably diuided Now towards such as be our brethren by ioynt confession of the same holy faith wee are commanded to loue all these with the same kinde of loue that is sincere and great but not in the same measure for as any of the brethren be more 〈◊〉 linkt vnto vs by bandes of nation or nature or of affinity or be more plentifully endowed with grace so we are to declare the force and bring foorth the fruites of our loue rather towards them then others howbeit we are to loue all which are of our Christian religion with a brotherly loue according to those many and plaine exhortations of the word before set downe Tim. Now for the last precept what doth honour signifie and what is it to goe one before another in giuing of honour Silas Honour signifies a good opinion conceiued of others and outwardly testified by wordes gestures deeds c. The grounds or begetter of this opinion bee these 4. First authority publike in Magistrates or Ministers priuate in parents or Maisters Secondly dignity or any thing wherin another excelleth as to be a creature a man a Christian a childe of God a member of Christ c. and to each of these there belongeth honour and cerraine reuerence Thirdly guifts outward of the body or inward of the minde eyther naturall ciuill morall or spirituall and theologicall as faith hope loue repentance c. Fourthly merites when any deserue well of Schooles or Church or Common-wealth by publike benefits as that Centurion did Luke 8 4. These be the causes of a good opinion many be the signes of it to shew it by amongst which vailing the Bonnets bowing the knee slāding before them rising vp relecuing them Mat. 15 6 7. It is first to haue a lowly opinion of out selnes Secondly to thinke better of others
is 〈◊〉 〈◊〉 thing must needs offend the Maister to see his seruants mutually to contomne and condemne one another So it cannot but much 〈◊〉 Christ discredite Christians when they do not in charity kindely and louingly respect one another but 〈◊〉 iudge and despise for light matters But we are not so to take it as if all iudging were forbidden to Christians to whome God hath giuen the vse both of publike and priuate iudgements of things and persons so our iudgement be guided by truth charity and equity 1. Cor. 6 1 2. Deut. 1 16. Psal. 82 1. But that itching desire in things of a middle nature to thinke and speake hardly and headily one of another is heere prohibited not onely vpon this that euery seruant stands or 〈◊〉 to their owne Lord but because God is able to make him strong which is weakest Tim. What may standing or falling signifie Silas To stand or fall is to doe a thing rightly or otherwise strongly or weakly to stand or fall to his owne maister is to be approued or disalowed of God for things dōe rightly or otherwise Tim. What doctrine from hence Silas That about actions indifferent it belongs to God onely to giue ascertaine sentence of them that is eyther to allow or disallow The reason is because in middle things it is the intent of the doer that makes that good or naught which is done For the things in their own nature be neither good nor euill and of the inward intention God alone is the discerner for hee is the searcher of the heart so that in these he alone is to bee the Iudge Therefore abstaine thou from iudging least thou bee found to vsurpe Gods office Tim. But my Brother being weake hauing no firme footing being ready to fall and perish may not I recouer him Silas Yea there is no charitable office but vncharitable iudging forbidden heere Thou mayest not take thy Brother for a forlorne desperate man because in euerie thing he doth not as thou wouldst haue him or he shold do And if he be weake as thou sayest he shall be set vp supported but not by thee but by another namely by God his Maister he can make him stand which is as a curbe to the strong and a comfort to the weake Tim. But how doth the Argument follow a potentia Dei from the power of God ad esse effectum vnto the effect God can do manie things which he neuer doth as creating more worlds sauing all men c. and then the Papists shal reason wel in saying the Bread is turned into the Lordes bodie because God can do it Silas It is a rule in Diuinity that in all promises and comforts the will of God is neuer to be separated from the power of God and when his will is once knowne there is no question of his power Now Paul had sayde verse 3. God hath receiued him to shew his will to vphold his weake children heereupon he might conclude strongly from the omnipotency of God Tim. What may be the contents of this fift verse Silat First a new instance of the difference amongst those Romanes to wit about Iewish daies and seasts Secondly the counsel and iudgement of Paul touching the same Let euery man For the former to vnderstand it of fasting as if some in the primitiue Church did eate euery day of all meates and others fasted certain daies This is cleane besides the Texte which speakes of legall seasts vnder Moses not of superstitious popish fasts all things beeing free to eate or not to eate many hundred yeares after Christ. As appeares by the Epistle of Ireneus to Victor Bishop of Rome in Eusebius and by Isocrates and Augustine affirming that Lent was diuersly kept some three daies before Easter some seauen some more some fewer but al was free among Christians there beeing no commandement of Christ or his Apostles to tye any to a prescript time of abstinence Tim. What may we learne from the first words of this fifth verse Silas The same thing as we did from the first and second verses namely that there be degrees of knowledge among Christians some more perfect which know the legall difference of dayes to be taken away vnder the Gospell Some be lesse perfect which were ignorant for a time of that liberty brought by the grace of Christ. And secondly that controuersies will arise among beleeuing Christians vpon very slender matters as dayes and meates round square leauened and vnleauened broken and vnbroken Which must make vs mistrust our weakenesse and watch ouer it that wee bee not rent apieces about chippes And more earnestly to pray for the peace of Gods Church that Sathan may not haue power to disturbe it neyther for great matters nor small Tim. But what may bee Pauls counsell in these cases of differences Silas Let euery one be perswaded in his minde which some ill translate Let euery one bee satisfied in his minde or let euery one abound in his owne fence whence they raise a doctrine sutable to the interpretatiō both naught that it is free for euery man to chuse his owne religion and to doe what he list as the Libertines grossely fancy whereas the word in the greeke signifies to be fully assured like as it doth Rom. 4 21. Col. 2 1. Tim What doctrine followes of this interpretation Silas That a Christian ought not to beleeue or do in case of Religion any thing doubtfully or waueringly but vpon certaine knowledge that hee pleaseth God in that which he doth and beleeueth The reason is because as no person so nothing which is not of Faith can please God Heb. 11 6. And it is sinne whatsoeuer is done out of a doubtfull minde Rom. 14 23. Tim. What is the Vse to be made of this Doctrine Silas First it serues to reproue such as teach that we ought to be doubtfull and can haue no certainty whether we or our workes please God but ought euer to be in suspence hoping well as they speake Secondly such as boldly aduenture to speak and do such things as they be not resolued of that they are good and true This is a sinne contrarying this aduise of Paul but they especially do crosse it which dare teach others for trueth that which themselues be not well perswaded of and such as content themselues to beleeue as Church-beleeuers and know not what Finally this therefore exhorts vs all to labour for more knowledge of the word without which no Christian can haue assurance except together with vnderstanding of the word he do attaine iudgement to be able to discerne And if a Christian ought to haue an assurance euen in things indifferent much rather in things necessary which be commanded or prohibited and most of all in matters of Faith and Religion wherein euerie one ought to be so well grounded and so certainly perswaded not by anothers Faith but by his owne as hee will be ready rather to dye