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 Secondly
the sonnes of God which plainely shewes that their deliuerance is another thing then beeing brought to nothing euen a communicating with the sonnes of God in one part of their glory to wit in incorruption and immortality which the creature had by Creation and by naturall instinct still desires to recouer it as verse 22. Fourthly euery creature desireth it owne preseruation naturally and abhorreth destruction therefore it is not a bringing to nothing this deliuerance for the creature woulde neuer desire that that is against nature Fistly Peter in Acts third verse 22. speaketh of restoring not of men onely but of all other things Lastly the same Apostle Peter exhorts vs to liue without blame because there should be new heauens and new earth all this doth argue and strongly prooue that this deliuerance of the creature shall not be by a reduction into nothing but by an alteration into a better estate The restitution of the creature shall be like the resurrection from the dead but what shal be the particular properties workes and vses of all and euery creature after the last iudgement let no man enquire because it is not reuealed in the worde 〈◊〉 heere is place for that which Tertullian calleth a learned ignorance Tim. What profit is to be made of this trueth Silas First it serues to strengthen our faith concerning the certainty of heauenly glory because the naturall appetite of the creature after heauenly glory is not in vain Secondly it warneth the godly not to be troubled with the confusions and disorders of the world because one day God will bring all these thinges into better frame Thirdly it must call our hearts from the imoderate loue of money and other riches because these being no part of the world must be consumed burnt vp by the fire therefore it is a folly to loue them too much Fourthly it should stirre all men to endeuour earnestly newnes of life because if the creature cannot enioy glory vntil it be first cleansed and changed then much lesse we before we be purged and purified from our spots of sinne by continuall repentance Tim. What other Doctrine is to bee raised out of this 21. verse Silas This that the creature is vnder great misery vntil the time of restoring commeth Their misery standeth in two things the first is bondage in that they are driuen to serue wicked men diuels The second is corruption in that many liuing creatures perish for vs dayly and such as are without life shall bee dissolued and changed The reason heereof is first Gods decree appointing it to be so as the euent hath declared for nothing fals out in time which was not decreed before all times The second reason heereof is Mans sin for whose sake and vse as God created the world at first in perfection so when he being Lord of the creature transgressed the world was impaired and subdued to corruption through his disobedience As the primum mobile like a wheele dooth carry about in his motion all the other Spheares so the good euil condition of the creature dependeth vpon men Tim. But was this righteous in God to curse the Creature which sinned not Sil. Yea verily First because the onely will of God is the Soueraigne cause of all righteousnesse Secondly if ciuill Iustice of earthly Princes may without wrong punish traitors themselues and their children also much more rightfully may diuine Iustice for the treason of Adam curse the Creatures which were made for his sake Tim. What vse are we to make of this point Silas First it teacheth patience in afflictions for the godly shoulde not faint in their calamities seeing the creature quietly suffereth misery for their sake Secondly this should moue vs to abhor sin which is such a venomous thing in that it hath infected all creatures aboue vs about vs and beneath vs. Thirdly it must mooue vs to pitty the creature being liable and subiect vnto labour wearinesse yea and death for our sakes Lastly it reproueth the cruelty of such as sport themselues in the mutuall murdering of the creature the death and destruction whereof being a part of the curse for our sins wee may not make it our recreation Gods curse may not be sported with I mean it not of the lawfull sport by hawking hunting c. where the vse of the creature for sustentation of out life is sought after For all creatures giuen to man to vse may for his vse be killed yet with the least cruelty DIAL XXI Verse 22 23. For wee know that euery creature groaneth with vs also and trauaileth together vnto this present time not onely the creature but we also which haue the first fruits of the Spirit euen wee doe sigh in our selues waiting for the Redemption of our body Tim. VVHat doth this Scripture containe Silas It further prooues the certainety of heauenly glory by a double desire the one of Gods creatures verse 22. the other of Gods children verse 23. Tim. In what words is the desire of the Creature set downe Silas In two borrowed speeches the one of groaning together the other of trauailing in paine The former is taken from such as sigh and grone vnder a common burthen which is too heauy for them The other is takē from women which bring forth children with great sorrow and paine Tim. Is it meant that the creatures doe 〈◊〉 together with vs or one together with another Silas Though some take it that their groanes bee on our behalfe and for our cause crauing vengeance vpon the wicked our enemies and desiring liberty for vs yet because this sence doth crosse the beginning of the next verse wher he speaketh of our groning it is rather to be thought that the meaning of the apostle is that the creatures amongst themselues mutually doe with sorrow expect the end of their misery That this is so appeareth first by our owne sence for we doe see that the creatures are vnder vanity and made by the prouidence and commandement of God to serue our necessity Secondly by the word of God which teacheth vs plainely both the originall and end of their misery Tim. What are we to learne now out of this 22. verse Silas Matter of great comfort both for the creature and for so many as are Gods children which consisteth heerein that both their and our vanity and misery shall not onely haue an end but shall end ioyfully for as at the trauaile of a woman in the birth of a child there is ioy when a child is brought into the world so shall the conclusion of our misery be ioyfull and happy both to men and creatures Tim. But haue Gods children no other and surer ground of their deliuery from misery Silas Yes verily for their desire and hope of deliuerance is built vpon two firme grounds laide downe in the 23. verse The first is the sence and feeling of the guifts of the Holy Ghost for they haue the first fruits of
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
and to become like a tottring wall or broken hedge for lacke of good lawes wise Gouernours the power of the sword c. For proofe heere of see Esay 2 2 3 4 5 6. c. which should preuaile with vs to moue vs to be thankefull to God both in word deed for that little strength that is left vnto vs least if we continue in our vnthankfulnesse and sinfull course we doe worthily thereby prouoke God to bowe our backs and strike through our loynes and strip vs of all our strength to become not only feeble stooping and crooked but fall downe flat till our enemies tread trample vpon vs as on myre and dirt in the streete If God did thus vnto Ierusalem and the Iewes which were great among the Nations euen his beloued people whom he had honoured with fame and renowne aboue all people yet if hee spared not them for their transgressions but made their strength to fall so as they were not able to rise vp Lamen 1 14 15 then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them Wherefore let vs speedily repent and turne to the Lord with all our hearts earnestly praying him to heale our Land which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs let vs beware least we giue God cause to take vp that complaint against vs which sometimes hee tooke vp against the Iewes by his Prophet Esay Chap. 57 verse 1. The righteous perisheth and no man considereth in his heart Tim. We haue heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the Iewes let vs heare what is to be saide touching the equity of these punishments how inst they be Silas That is pointed at and noted in the worde recompence in the end of the ninth verse whereby is signified a retaliation and requitall to the wicked Iewes that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them and especially had perfecuted Iesus the sonne of God giuing him vinigar to drinke and gall to eate to vexe him with all So it was but rightfull that God mete home the Iewes with their owne measure paying them with their owne coyne and for a recompence to them should strike them with blindnes for sinning against their knowledge and should make their most pleasant and prosperous things to proue bitter and dangerous and finally should turne their greatest strength to weakenesse and feeblenes because they had abused it vnto wickednesse Tim. What instructions are we to gather from hence Silas First that it is a righteous thing with God not onely to punish sinners but to proportionate the paine and make it like vnto the sinne as it were eye for eye tooth for tooth bloud for bloud spoyling for spoyling iudging for iudging c. Touching which thing looke more vpon Rom. 1 25 26. This ought to awake sinners which haue iniuried eyther God or man that by hearty repentance they may preuent and turne away Gods righteous recompence Secondly from this word recompence wee learne another lesson namely that blindnes and ignorance from God hath not the nature of sinne simply and onely but of a recompence when it is inflicted as a due requitall for former sinnes and in this respect sinne is from God as author to wit as sinne hath the condition of a recompence but not as it hath the quality of a trangressiō for so it proceeds from Sathans suggestion and mans corruption In sinnes mans euill worke in offending God by breaking the law must bee seuered in consideration and truth both from the good worke of God and his iudgement by punishing offences righteously which if Papists would confesse for they cannot but see it they would cease to slander vs Protestants by speaking and writing that wee make God the proper cause of sinne as it is sinne whereas wee teach that in sinne beside the anomia which is from man himselfe there is also antimisthia which is the proper worke of God Tim. We haue seene what is to be learned from the parts of this text is there not some thing to bee learned from it beeing wholly considered Silas Yes and namely thus much that sometime and in some causes and from some persons imprecations and curses be lawfull Tim. In whom be imprecations lawfull and towards whom in what causes things in what manner Silas First it is lawful in God himselfe the soueraigne and righteous author of blessings and curses Leuit. 26. Deut. 28. For God being himselfe most holy can neyther blesse nor cursse no otherwise but holily Also in the Prophets and Apostles which had the Spirit of Prophesie a warrant by a speciall calling to curse others it was in thē absolutely lawful so to do Thirdly in publicke persons as Magistrates Ministers and Parents it is lawfull conditionally that the cause of their curse be not priuate but publickly to wit Gods glory 2. that their affections be not partiall nor maliciously distempered with desire of reuenge Now for the persons towards whom imprecation must bee vsed they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse such as were Ananias Simon Magus Elmas the Sorcerer the Traitor Iudas the cruell persecuting Iewes Thirdly curses must bee vsed onely in such matters as do concern God or his church And fourthly not in those thinges that are eternall for no man without peculiar reuelation may pray for the damnation of any man but in things which are temporall so farre forth onely as they may tend to the saluation of the parties Finally as touching the manner curses are to be wished no otherwise then with this affection of the conuersion of others expressed or vnderstood if they belong vnto God or otherwise that they may be confounded Tim. Whereunto may the knowledge of this doctrine helpe and further Christians Silas First to reproue such as rashly out of spleene or choller do banne or curse either themselues or others their children or neighbours and secondly to warne them to take care of repenting for that which is past hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecations least besides the taking of the sacred name of GOD in vaine contrary to the third commandement they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths as it is threatned in that verie precept and as it hapned vnto one Charles Duke of Bourbon who was slaine with a Gun-shot in the assault of a Towne as hee had wished vnto himselfe and vnto one Henry an Earle of Schuartzbourgh who miserably perished being drowned in a Iakes according to his vsuall imprecations and vnto
be feared for good workes but for euill Wilt thou then be without feare of the power Do well so shalt thou haue praise of the same For he is the Minister of God for thy good Tim. VVHat is the purpose of the Apostle in this text Silas To perswade subiection to Magistrates which he doth by a new Argument 〈◊〉 fine from a twofold end of powers which were ordained of GOD First for the punishment of the euill or to restrain wickednesse Secondly for the praise of wel-dooers or to cherish and protect vertuous and obedient subiects Because he had threatned iudgement to such as disobey he therefore first beginneth with the former end and then proceeds vnto the latter which hee amplifieth being of more waight then the other whereunto hee returneth in the end of the fourth verse Tim. Expound the words and tell vs what is meant by Rulers and by good and euill workes Silas Rulers or Princes and chief Leaders Archontes is the same with powers which name is giuen to Magistrates to denote their might and this of Princes to signifie their preheminence and excellency aboue others which are vnder them and as before he meant all high low middle priuate and publicke so heere like wise by good and euill workes are vnderstood not works which bee such Theologically as a Diuine woulde speake of workes who calleth them good which being commanded of God are done in the faith of Christs name vnto Gods glory and them euill which come not of Faith or be forbidden in the Law But ciuilly good or euill that is vertuous or vicious actions as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue Workes done according or against humane Lawes either naturall and common to all or nationall and positiue bee heere named good and euill workes Tim. How become Rulers a terror feare to euill workes Silas In respect of punishment whereof there be diuers kindes first in words rebukes or threatnings Secondly in deeds as stockes imprisonment banishment pecuniary mulcts and corporall paines as whipping losse of members and limme of good and life all which be painefull and dreadfull striking a terror both into good men to hold them in the course of obedience and into euill men to draw them from disobedience Tim. But how can any feare be to workes eyther good or euill Silas True euill workes doe not feare but by reason of euill workes men are caused to feare or terror belongs to men which doe euill workes by a metonymie are heere put for the workers or doers of them Tim. What doctrines doe arise from the wordes thus opened Silas First that such as liue well and obediently to good lawes neede not to bee affraide of Magistrates or of his punishments threatned by lawes The truth is good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents Prouer. 24 21. Rom. 12 7. But a perplexed and seruile terror pertaineth not to them this is the benefit of their obedience to good lawes to enfree their mindes from such a feare as malefactors haue whose feare is a continuall tormentor and to make Rulers not terrible but amiable to them yet feare of punishment is not profitable for them Secondly we learne that if vile persons be punished for their disobedience and disorder they haue cause to blame themselues and their ill doings but may not accuse the Ruler of the harmes which they suffer for all men by light of nature doe know that to euill deeds euill and paine is due and that society of men could not continue where rewards be not giuen after mens deserts Therefore if they runne into known crimes and haue demerited punishment for disobedient resisting Rulers they must thanke themselues and acquite the Ruler who doth but that which is equall and iust to maintaine lawes and publike peace and to bridle the enemies thereof Thirdly hence Magistrates may learne the bounds of their power which is not indifferently to terrifie all good and euill or to winke at offendors and afflict well-doers For this is the abuse of power and they which doe thus shall purchase iudgement to themselues from the hand of supreame power who is terrible euen to earthly powers if they abuse their office by beating the iust or bearing with the vniust For it is equally abhomination vnto God to condemne an innocent or to absolue and iustifie the wicked to whom the Ruler must bee terrible Hence it followes that sithence Rulers must suppresse euill dooers they must be men of courage because euill men with their malice haue both might and friends oftentimes Hence they are called oppressors Psalme 72. 3. and lob 29 17. Also that in Rulers there is required diligence in searching and iudgement in discerning of mens persons and causes which come before them to be able to know who doe well according to right and law and who doe ill contrary to equity and honesty and what penalties belong to seuerall offences which are brought to their hearing and examination Tim. But if the Rulers be fearefull and breed terror will not this cause them to bee hated and abhorred for men hate whom they feare and what is such an enemy to vertue as feare or such a spurre to wickednesse Silas The Apostle meeteth with this exception and giueth a good remedy to expell terror of Rulers out of al mens minds namely a study and care of doing such works as are agreeable to good lawes established such shall bee so farre off from terror or expecting punishment from Rulers as contrarily they shall receiue praise from them Tim. What is heere to be vnderstood by praises Silas Euen all that good which from Magistrates is due vnto honest subiects for that is called good in the next verse which is heere called praise also praise being opposed to terror and reuenge shewes that vnder it is comprehended freedome from condemnation and punishment absolution from crimes falsely obiected approbation of their obedience with some publike reward and recompence for their encouragement and for exciting others to duty moreouer defence and protection quiet possession of life goods estate and finally praise and commendation all this is contained vnder praise and is the fruite of subiection Tim. But it often happens that obedient good subiects doe misse of all these and meete with the quite contrary Silas That is a fault not in the powers but in the persons which abuse the power againe Paul sets downe not alwaies what is done by Rulers but what should be done Lastly if well doers misse praise from men they are sure to haue it from God and euill Rulers when they doe not praise good men causally by giuing them their due commendations yet they do it occasionly whilst by punishing good men vniustly they minister occasion to them to shew forth their patience to their praise and glory Power to hurt is giuen to diuels and wicked men that the
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
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
this consent serue vnto Silas It serueth to confirme vs in this perswasion that the Scriptures are diuine and no humaine thing or inuention of man as also it confuteth the Manichees and Marcionites which vtterly reiect the Old Testament Tim. What do ye call Scriptures Silas Euery thing that is written is Scripture in a large and generall sense but this word Scripture by an excellency is giuen peculiarly to those Books which containe the word of God and were written by Inspiration of the Holy Ghost for the perpetuall instruction of the Church 2 Tim. 3 16. This doth put vs in minde of Gods great goodnesse that would haue his Word put in writing and so wonderously to preserue those Bookes in all Ages for his Church sake without losse of one iot or tittle notwithstanding great meanes to suppresse and extinguish them Tim. By what reasons can ye prooue vnto vs that these Bookes which are called Scriptures be the very word of God rather then any other writings Silas There be heercof sundrie Arguments which may perswade all men and some which will and doe perswade Gods Children First that which was touched before the great Hermony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the Maiesty of the matter in great simplicity of words Thirdlie the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other Writing in the world doth or can effect for mans natures in their reasons and wils being corrupt are as contrary to the Doctrine taught in these Bookes as darknesse to light Heauen to Hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approoue and honor them also the power of them maketh euen the wicked to feare and tremble as in Foelix Fourthlie the euents of Prophesies so many hundred yea so many thousand yeares fore-shewed As the Seede of the Woman promised to Adam the bondage of Iacob in AEgypt the Captiuity of Babylon the Birth of Iosiah and of Cirus reuealing of Antichrist and innumerable such like and made before yet accordingly fulfilled in their due time doth bewray them to be from that all seeing veritie Fiftly the Penmen of the Scripture as Moyses Dauid Iob Mathew Paul discouering their owne corruptions and infirmities euen to their owne great preiudice and crack of their own estimation in the world and so vnpartially reporting the foul blemishes of their owne people and Country-men doth testifie that they were gouerned by the holy Spirit of truth in the penning of them Sixtlie there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish Writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no smal credit and force Seuenthlie the strange preseruations of these Bookes notwithstanding the strange malice of the Deuill and the mischieuous pollicies and practises of his most wicked Instruments to suppresse and extingnish them yet that they should be so kept as to remaine intire without losse of any Booke nay of any Iot or Tittle as very Iudiciously learned men do think this diuine protection doth argue that their Authoritie is diuine Adde vnto all this the constant Testimony which so many worthy Martirs by their death blood haue giuen to this truth Lastly euery one of Gods Children haue the witnesse of his owne Spirit the Authour of the Scriptures to testifie in the consciences of them that they are inspired of God and doe containe a diuine infallible truth Tim. Whereunto must this help and profit vs Silas To arme our mindes against that dangerous temptation of doubting the truth of Scriptures whether they be of God Secondly to draw more reuerence towards those Bookes and Writings with more studie in them then towards al other writings whatsoeuer being the Booke of Bookes therefore by an excellencie called the Bible Tim. Why are the Scriptures called Holy Silas First because they proceede from the Spirit which is Holy Luke 1. 6 7. Secondly they teach a truth which also is Holy euen the truth which is according to godlinesse Titus 1 1. Thirdly they be Instruments whereby the Elect are sanctified and made Holy Ioh. 17. 17. Sanctifie them with thy truth thy word is truth Lastly they were written to diuers most holy Ends as to teach to conuince to correct to instruct in righteousnesse 2. Tim. 3. 16. Also to giue comfort Rom. 15. 4. Tim. What learne ye by this Silas First that they haue a sacred authority in themselues containing a diuine Doctrine and doe not depend on Church or Pope Secondly that the Scriptures are to be preached read and heard with holy affection Moyses is commaunded to put off his shooes because the ground is holie Exod. 3. 5. Thirdly they are neuer to be mentioned but with great reuerence and honourable Titles Lastly seeing they are Holy therefore to apply them to vaine and light or to prophane and wicked vses as in Charmes Inchantments in lefts and meriments in playes and interludes is a grieuous sinne euen an horrible prophanation of Gods name Tim. What doth the third verse containe Silas A description of our Redeemer and Sauiour who is the matter and substance the end and scope of holy Scriptures which teach vs nothing else saue Christ as their maine subiect and lead to nothing but vnto Christ Iesus as their furthest marke This discerneth the Gospell not onely from other prophane Writings but euen from Moyses Law which hath the same Authour not the same Subiect Tim. How is he described Silas First by his Person which is but one concerning his Sonne Secondly by his Titles which are three First Iesus Secondly Christ. Thirdly our Lord. Thirdly by his two Natures which are distinctlie set downe with their proofes the humaine first which was of the Seede of Dauid then the Diuine Verse 4. declared mightilie to be the Sonne of God Tim. What is the Summe then of this Scripture Silas That Iesus Christ the Sauiour of the World is both true God and true Man in the vnity of person there is in Christ one thing and another thing that is diuers Natures but yet not one person another person for the person is but one the Son of God made Man by assuming the Manhood into the fellowship of his person Tim. The Manhood of Christ then hath no subsistance out of the person of the Sonne of God Silas No none beeing considered apart but wholy subsisteth in the person of the Sonne to which it is inseparably and wonderfully vnited Tim. What is to be obserued touching this vnion of Natures in one person Silas That our Sauiour hath his denomination some times according to one Nature as here he is called the Sonne of God
Romanes being ranged in the number of other Beleeuers howsoeuer they were Lords of the worlde In naming the Called of Christ he giueth to witte that they belonged to Christ and his grace belonged to them and teacheth how they belonged to Christ became namely by an effectuall and special calling drawing them to the faith of Christ freely and firmely DIALOGVE IIII. Verse 7. 7 To all that be at Rome beloued of God called to bee Saints Grace be with you and peace from God the father and from our Lord Iesus Christ. Tim. WHat doth this Text containe Silas The other parts of Pauls Salutation to wit persons saluted and his wish or prayer In the wish or prayer of the Apostle consider three thinges first to whom Secondly what Thirdly from whom he wisheth Concerning the persons he saluteth and wisheth good things not vniuersally to euery one Emperor Consuls Tribunes c. These were not members of the Church and would haue despised Paul his Prayer but to all ye beloued of God which beleeued in Iesus Christ. And note that his Prayer is common to all those which professed Christ were they chiefe men or priuate were they learned or vnlearned Romanes Grecians or Iewes for the Church at Rome now consisted of many Strangers and not onely of Cittizens and home-borne withall respect of person as God the giuer of these graces is free from acception of persons both to comfort the meanes onelie in that they were not passed ouer also to humble the great and mightie in that they were sorted with the needy and little ones Moreouer Pauls examples warneth all namely Ministers that they be ready according to their gifts and opportunities to pray for instruct exhort and comfort euery one vnder their charge all being alike deare to Christ and alike account must be rendred for all Tim. How be the persons Saluted set forth Silas First by their Place which be at Rome Secondly by their three Titles 1. beloued of God 2. called 3. Saints Tim. What learne we from the Place Silas That Gods grace was not tyed to Places Persons or Times but is freely giuen without respect of Country c. For they who now be at Rome are degenerated and enioy not that grace of God Tim. What be the Tules giuen to the Romanes Silas 1. beloued of God 2. Saints and 3. called Tim. What signifieth this to be beloued of God Silas Thus much not to be louers of God actiuely but passiuely to be right deare to God of great account price in his sight euen as it were his chiefe delight being loued both by praedestination and by present Iustification without any merit Tim. What doth this commend to vs Silas The great worthinesse and dignity of a true Christian that the great God sets his loue vpon him to take pleasure in him which is more then if all the Princes of the Earth should ioyne and conspire together to loue one man Secondly that they be happie Men which be Gods Children for they haue God louing and fauourable in whose fauour is life and vpon whose loue depends all felicity both earthly and heauenly they cannot be miserable whom God loueth and they cannot but be miserable whom God hateth Thirdly that the loue and free good will of God is the root of all other benefits namely calling Sanctification and Remission of sinnes are deriued from hence that God louing vs wee loued not him but he loued vs first 1 Iohn 4 10. Also God so loued the World that he gaue his Son Iohn 3 16. Fourthly this should prouoke his Children to returne dilection and loue to God of whom they are beloued Fiftly godly persons ought to be very deare vnto vs and of great reckoning sithence God our Father loues them We should loue where he loues and deale well by them whom he will honor so much 1 Iohn 5 1. Sixtly that all iniuries done to the Saints cannot but prouoke God to indignation as it would greeue vs to see any abused whom we loue Tim. What is meant by Saints Silas Such as being separated from the World are consecrated to Christ and haue his Spirit giuen them to worke holinesse in them so as Saints bee persons sanctified by the Spirit to liue holily and iustly From hence we learne two things First that such as still abide in their sinnes and wallow in the mire of a prophane life seruing diuers lusts and pleasures they are no beleeuers nor beloued of God for all Beleeuers are Saints that is they are holy persons louing and practising holinesse Secondly that they shall neuer be Saints in Heauen who first be not Saints in Earth Saints in Via inchoatiuely ere they be Saints in Patria perfectly Tim. What meaneth this that it is said they were called to be Saints Silas That by an effectuall vocation God Almighty as it were by speaking the word did make them to be such indeed and truth as they were called and named to be to wit Saints or holy and that according to his gracious good will and pleasure as was implyed in the Word Beloued to shew that our Christian vocation floweth from his mercy This is moreouer well to bee obserued that Paul hauing said of himselfe in verse 1. that he was Called to be an Apostle and now twise in verse 6. and 7. saith of the Romanes that they were The Called of Christ called to be Saints that the word Calling or Vocation is vsed in a double sense either in a more strict meaning for a Calling to a Function or Office eyther ciuill as to bee a Magistrate a Captaine c. or Ecclesiasticall immediatly as to be a Prophet an Apostle c. or mediate called by the Church as were Doctors and Pastors or else in a more large signification for calling into the common society of the Christian Church and this is eyther vnto the knowledge and profession of Christ as of Hipocrites by a generall and externall calling when the word soundeth in the eare to the enlightning of the mind and some slight or slender change of the heart or it is vnto the faith of Christ and vnto saluation through him when both mind and heart are mightily perswaded by the Spirit to obey the Caller by belieuing his promises and indeuouring to doe things commanded This is an internal and effectuall calling which Paul heere ascribeth vnto all the Romaine Christians not that there were amongst them no counterfeits and vnbeleeuers but because by Law and Iudgement of Charity we are bound to esteeme all such for truely called and Saints who outwardly professe themselues to be so and doe not by their conuersation declare and euident the contrary leauing to God the iudgement of certainty Now whereas hee writeth of these Romanes that they were called to be Saints or holy we are further to learne a difference betweene Nature and Grace that first we are by Nature vncleane and vnpure destitute of personall holinesse though not without foederall holinesse being the
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 Two it is either of ones owne selfe or of others and that is either in purpose or in acte by giuing counsell by writing as Dauid by striking as Ioab by with-holding necessaries of life by not rescuing others Tim. What be the common causes of selfe-murther Silas Three First despaire of Gods mercie as in Iudas Mat. 27 4. Secondly feare of worldly pnnishment or shame as in Achitophel 2 Sam. 17 23. Thirdly penury or want of worldly goods as in some poore people which are plunged in remedilesse or extreme penury Tim. What things do occasion the murther of others Sil. Couetousnesse as in the murther of Naboth 1. Kin. 21 2 13. enuy in killing as Abel Gen. 4 8. Wrath and reuenge as in killing Abner 2 Sam. 3 27. Tim. What doe ye call debate a sinne against the sixt commandement Sill. It is strife when persons of contrary desires and opinions runne into differences and fall out into variance and dissention it both occasioneth and also doeth follow vppon murther committed Tim. In what things is debate exercised Sil. Either in matters of religion or about worldly affayres and that either out of loue to gaine or vpon vain-glory Tim. What reasons haue ye to keepe men from debate and contention Silas First it is a fruit of the flesh Gal. 5 20. Secondly it is the breach of Charity Thirdly it disgraceth our profession 1 Cor. 6. 2 3 4. Fourthly it is a sport to Sathan who delights himselfe in setting vs togither by the cares Fiftly it is an offence to God Sixtly it is a scandall to his Church 1 Cor. 11 12. Seauenthly the end of it is very fearefull whereas peace is both pleasant and profitable Lastly it maketh vs vnlike to Christ and good men who seeke and pursue peace and like to Sathan and wicked men who delight in strife and warre Therefore the best way is either not to open the flood-gate of debate or being opened to stop betimes for none knoweth what will be in the end as in deseases so debates stay them in the beginning Tim. What do ye call deceit Sil. That vice whereby men subtilly and cunningly hide their meanings by some colourable words or deedes that they may hurt and intrap others as Cain when he had led Abel into the field and Iudas when he betrayed Christ with a kisse and generally when one thing is pretended and another thing is done more specially whē men vndermine the life and safety of another Tim. What reasons be there to keepe vs from deceit Sil. First it is a member of the old man Secondly it is a breach of the law of God which commaundeth simplicity and forbiddeth guile Thirdly it woundeth the conscience Fourthly it hurteth our credite for it is a reproach to be counted crafty and deceitfull a Fox like Herod Fistly it doeth make vs odious and mistrustfull to all that knowes vs. Sixtly it is a marke of Sathans child O thou childe of the Diuell full of all subtilty Acts. 13 10. Lastly to these meditations wee must ioyne prayer and watchfulnesse ouer our hearts which bee deceitfull aboue measure Tim. What is the duty contrary to this Sil. In all thinges to speake as we thinke and to vse simple plainnesse in our words and deeds yet in some cases trueth may be wholy kept in or vttered in part without deceit if there be iust occasion and may be done without hurt to Gods glory or dammage to our neighbour Tim. What is meant by taking things in euill part or malignity Sil. When those things which are well done and cannot be taken ill or so done as they may fauourably be well taken are peeuishly wrested to an ill construction and meaning these fiue last rehearsed sins are against the sixth precept being against the life of our neighbour secretly or openly Tim. Is it not therefore that some translate this word euill conditioned Sil. Very true because such men as consirue thinges in ill part are not content with any mans conditions they mislike and carp at euery thing and person examples wee haue of Dauids brethren who tooke that ill which hee meant well when hee offered combat to Goliah also many of the Iewes tooke Christes doctrine and miracles in ill part as if he had done them of vaine glory or by the help of the Diuell Tim. Doe not Gods children offend this way Sil. They doe so as is to be leene in Ely who took the good actions of Anna in euill part attributing that to drink which she did of deuotion Tim. What thinke ye of these dealings Sil. They go against charity which taketh all things in good part so far as trueth and reason will giue leaue Tim. Can ye giue vs example of such charitable taking things Sil. Yea often in our Sauiour who tooke well the act of such as brought Children vnto him and stil construed to the best the doings of his weake Disciples and of the woman that powred the boxe of oyntment on his head Mat. 26 10. 11. Tim. What is the difference between whisperers and backbiters and also wherein doe they agree Sil. They differ in this that the former do secretly and closely hurt the credit of his neighbour by rounding in the eare the latter sort do it more openly 2. The backe-biter spareth no mans fame but whisperers set stryfe onely among friends Also they agree in very many things First they both wound the name of their neighbour Secondly they doe it in his absence and behinde his backe Thirdly they both haue the Diuell on their tongue Fourthly they both report false thinges or speake trueth to an euill end Lastly they both vse cunning in broching their tales vnder these and sueh like vailes I am sorry to heare such a thing I am loath to speake of it and I pray you say nothing of it and I wish well to the party c. Tim Which of them is the worst Sil. The whisperer because he doth all vnder a hand so as he is not knowne hee stingeth more secretly and so as one can prouide no preseruation against his poyson Tim. What reasons should moue Christians to eschew those vices of whispering and back biting Sil. First they are against the worde that sayeth Thou shalt not goe about as a tale-bearer amongest my people Leui. 19 16. Secondly they do to others what they wold not haue done to themselues Thirdly of these vices aryseth much discord and debate as it is written Without woode fire is quenched and without a tale-bearer strife ceaseth Tim What is the duty of a Christian in this behalfe Sil. Not to speake euill of others behinde their backe but to tell them playnly their saults in loue and wisedome for this will not breed displeasure as some thinke but rather it will get fauour at the last so it be done in loue and wisedome with due obseruation of circumstances and consideration of a mans owne calling and guists Tim. But vnto Tale-bearers what is to be done Sil.
sinnes conuincing vs of it Tim. What vse heereof Silas Foure-fold First the summoning of the wicked to repentance Acts. 17 30. Secondly the confirming such in their duties as haue repented 2. Cor. 5 11. Thirdly it teacheth patience because there will at length vndoubtedly be an end when the good shall bee rewarded Lastly Charity towards our brethren Rom. 14 13. Tim. What was the next thing Silas That this day is vncertaine to vs when it will come as appeareth by the testimony of the Scripture as Math. 24 where the vncertainty of this day is set forth by these and such like similitudes as of a Theese in the night of trauaile falling vpon a woman of a housholder comming from a marriage God would haue this day vnknowne to vs to warne all to be watchfull that is to liue so carefully euery day as wee would doe vpon our iudgement day because euery day may be that day for ought we know Tim. What hindereth the comming of that day Silas Onely the accomplishment of the elect which may be done in a short space Tim. Shall not the Iewes be called first Silas So it verily seemeth Rom. 11 24 25 26 27. c. but they are part of the elect whose calling may speedily be performed and wrought Tim. Who is the Soueraigne Iudge Sil. God by whose authority the iudgement is to be held first because he alone seeth the secrets of men Secondly he alone can open the booke of the Conscience Thirdly he alone can raise the dead Lastly hee alone can execute the sentence all which should worke great feare of offending him and continual care of wel-doing 2. Cor. 5 7. Tim. But the Scripture saith of Christ that he shall iudge the world as he is man Acts 17 31. how then shall the Saints iudge 1. Cor 6 2. Silas Christ shall pronounce the sentence Mat. 25. but the Saints shall iudge as assistants to Christ and approuers of his sentence The consideration whereof should breed terror to the wicked that he whom they haue despised shall iudge them and matter of comfort to the beleeuers that their head and Sauiour shal be their Iudge Tim. What shall be iudged Sil. Secrets of men by which is meant all inward thoughts conceiued in the heart all hidden affections seated there and all outward deedes closely carried from the knowledge of the world and done in dark or remote places Tim. What should this teach Sil. To haue a great eie euen to our thoughts and affections that they bee such as shall agree with Gods will Secondly to doe nothing but that wee would haue all the world to know for God who seeth all and shall iudge all is greater then the world and will open all to the worlde Tim. Why is the iudgement a part of the Gospell Sil. First because it stirreth to repentance which belongeth to the gospell Secondly it teacheth charity and patience two parts of the gospell Thirdly it bringeth perfect deliuerance and redemption from all sin and misery which is the matter of the gospell or else the meaning may bee that Christ shall giue sentence according to the doctrine of the gospell already published Iohn 3. 16. 17. 36. DIAL XII Verse 17. Behold thou art a Iew and restest in the law and gloriest in God and knowest his will and tryest the things which differ in that thou art instructed by the law Sil. VVHat is the drift of this Text Sil. To conuince the Iewes as guilty of sinne and damnation as before hee had done by the Gentiles and so to driue them both to seeke their iustice not in their owne workes but in Christ Jesus alone Tim. What order doth the Apostle keepe in this part of his treatise Sil. Hee doth these three things First hee rehearseth seuen priuiledges or benefits of God towardes the Iewes to the chiefe whereof euen to their Doctors he directeth his speech Secondly hee reprooueth their vnthankfulnes in the abuse of these benefits Thirdly he answereth their obiection about circumcision and sheweth which is true circumcision and which bee true Iewes which bee otherwise Tim. What was the first benefit which they might pretend for their immunity why they should bee exempt from the seuere iudgement of God Sil. That they were called Iewes which was an honorable title and noble as now it is to bee called Christians but they were not such as they were and would be called which sheweth vs that trueth may be seuered from titles and that glorious names through the wickednesse of such as beare them may become most odious and infamous Tim. What was the second benefit Sil. That they had the law and the seruice of God prescribed them by it this benefit appeareth to bee great by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was that they rested and contented themselues in the reading knowledge and profession of the lawe also putting their trust therein and proceeded not to practise and obedience to walke in the statutes which they vnderstood and professed Tim. What was the third benefit Sil. That the true God was their God and made a couenant to take them to be his people this was a maruailous great benefit the profession and dignity of the couenant as appeareth by Deut. 4. 29. and Psal. 144 15. And Paul sayeth it was their glory but this was their abuse of this benefit that they gloried in God without due desire and care to aduance his glory by godlines of liuing Tim. Tell vs what the fourth benefit is Sil. It is the knowledge of Gods will this appeareth to bee a precious benefit by these reasons First because knowledge is a part of Gods image and of Christes kingdome Secondly it is to the mind as the eie to the body or the Sun to the world Thirdly it is of great price more worth than all merchandize Prou 3. 14. Fourthly it maketh one man to excell another but heerein they abused their knowledge both for that knowing the will of GOD they did it not and also because being seuered from loue of God and their neighbour it made them swell Tim. What is the fift benefit Sil. Triall of thinges which differ these wordes they haue another reading as thus Thou allowest of things which are excellent If wee take the first reading then it hath this sence that the Iewes had such a degree of knowledge of Gods will at least in their own perswasion as they could discerne betweene good and euill betweene trueth and errours Phil. 1. 7. 8. But if wee take the second reading then the sence will be this that they by their knowledge not onely could tell what was good and what was not but of sundry duties they knew which was most excellent This is a benefit of great moment because in comparison of two duties when they come in ballance togither it is a very good thing to know which is to be preferred for one may commit a great sin in the doing of
good duties if for a lesse he neglect a greater or hinder one duty by another as to be collecting for the poore when they should attend the word or to be busie in reading and priuate prayer when they should bee giuen to publike deuotion Tim. Come nowe vnto the sixth priuiledge spoken of in this Text and tell what instruction is that hee speaketh off what is meant by instructing Sil. That which is by Catechising or such as is fit for children to enter them into religion to make them vnderstand the principles thereof Tim. What is the manner of Catechising instruction Sil. By questions and answere as Math. 16. 13. 14. and Acts 8. 30. 31. Tim. What difference is there betweene Catechising and Preaching Sil. The one is short the other is a more large treatise the one belongs to weake ones and beginners the other to all both strong and weake the one is as the laying of a foundation the other is as a building vp to perfection the one is redeliuered the other not Tim. How ancient is this exercise Sil. Very ancient practised before the lawe by Adam and Abraham vnder the law by Dauid and in the time of the Gospell by Christ and Paul as Heb. 6. 1. 2. Tim. How may it appeare that there is a necessity of this duty Sil. By the commaundement Deut. 6. 7. also 〈◊〉 6 4. Secondly because this kinde of instruction is compared to milke Heb. 5. 13. and to the laying of a foundation Heb. 6. 1. and to the teaching of principles Thirdly also by the resisting which Sathan maketh to this worke Lastly because it is an ordinance of GOD for good to his elect therefore it is necessary being a part of the holy ministry Tim. What is the vtility and profit of Catechising Sil. Manifold first it prepareth vnto ripenesse in knowledge Secondly it enableth to descern truth from errour Thirdly it fitteth for the receiuing of the communion Fourthly it causeth Christians to heare sermons more profitably as by taking in milke children are at length made able to beare strong meat DIAL XIII Verses 19. 20. And perswadest thy selfe that thou art a guide of the blind a light to them that are in darknes a teacher of the ignorant an informer of them that lacke discretion Tim. WHat was the drift of these words Sil. To shew the pride and vanity of the Iew euen of their chiefe Doctours despising all other people as babes and idiots in comparison of themselues yet they had no sparkle of sound knowledge in them but were as bladders full of winde Tim. What especiall things were learned out of this Text Sil. That ignorant and vnlearned persons are likened to the blinde and to such as be in darknesse for whether by blinde we vnderstand Gentiles or vulgar Iewes the vnskilfull be meant here Tim. Whereof did this put vs in minde Sil. Of sundry and very profitable lessons first that ignorant persons see not their way to heauen as blinde men see not their earthly way Secondly as blinde persons are soon misse-led from the way so are ignorant persons soon seduced Thirdly as we pitty the blinde so we are to pitty the ignorant Fourthly as wee are ready to leade the blinde in their way so we must doe towards the ignorant Fiftly as they in darknesse and blindnesle are in danger of taking bodily harme so are the ignorant in danger of spirituall hurt by falling into sinne and errours Sixtly as the blind haue no comfort of the Sunne so neither the ignorant haue any comfort of the word whiles they remayne such Tim. What other things were learned out of this text Sil. That teachers are called guides and lights and should bee able to enlighten others though these meant here by our Apostle were nothing lesse then such in truth whatsoeuer boasts they made delighting to be called masters Rabbi Teachers Scribes Tim. Whereof did this admonish vs Sil. Of diuers good instructions as first that there is a necessity of teachers as of guides in our iourney to heauē Secondly that teachers ought to haue more skill in Gods matters then the hearers as a guide ought more perfectly to know the way then the party guided Thirdly that hearers ought to loue and recompence their teachers as trauailers doe their guides Fourthly that great is the losse of skilfull guides and lights it is as the falling of the light and starres from heauen Lastly that great is their vnthankfulnes which do abuse their teachers as if one shold abuse his good guide Tim. What other things were noted out of this text Sil. The nature of pride in this that it is said thouperswadest thy selfe noting to vs that they were such in opinion rather than trueth being puffed vp with the vaine perswasion of great knowledge Tim. What is that that pride works in men Sil. It causeth them to be puffed vp through the knowledge of Gods word to perswade themselues to be what indeed they are not From whence proceedeth these two things first a contempt of others which haue lesse knowledge Secondly an enuying of such as are praysed aboue them for greater knowledge Tim. What remedy for this disease Sil. First to consider that our knowledge is the guift of God Secondly to thinke that the more knowledge wee haue the more we are indebted to GOD and haue the greater account to make Thirdly that others excell vs as farre both in knowledge and other guifts as we can excell our inferiours in knowledge Fourthly that our knowledge is ioyned with great ignorance and with many other wants and deformities Fistly that the abuse of our knowledge by pride is oftentimes grieuously punished of God with heresie and prophane life Sixtly that when our knowledge is through loue applyed to profite others it is much encreased through Gods blessing Tim. What is meant by the forme of knowledge Silas An appearance and shew of knowledge with an opinion that they could infuse that knowledge into others DIAL XIIII Verse 21 22. Thou therefore that teachest another doest thou not teach thy selfe Thou that sayest steale not doest thou steale Thou that sayest a man should not commit adulterie breakest thou wedlocke Thou abhorrest Idols and yet committest Sacriledge Tim. VVHat is the drift and matter of this Text Silas To shew how the Iewes abused and reproached the name of God by their euill life were very hypocrites their maners not being sutable to their teaching and profession not dooing what they taught others Tim. What be the parts of this Text Sil. Two First a reprehension Secondly a confirmation of it by Scripture Tim. What is the sum of the reprehension Sil. That the Iewes by their sinnes which they did contrary to their knowledge did dishonour God and therefore were far off from true righteousnesse this reprehension is set downe by Interrogation or Question the better to affect them with shame and pierce their dull and hard hearts which would hardly bee mooued with soft and gentle words
worke done so doth not the Hypocrite he looks to the act onely being carelesse of affection The one doth rather desire to be then to seeme to be the Hypocrite is quite contrary The one cleaueth to the Lord with purpose of heart the other is wauering and vnstable The one is led to good or to shun euill with regard of fauour or feare the other that hee may please God The one complaineth of his infirmity rather then hee will praise his good deedes the other delighteth to heare of his owne good doings The one saith little doth much the other doeth little and talketh much The one doeth cloake bad actions with good pretences so will not the other Tim. What further obseruations and instructions from this Text Silas First vpon this text is grounded the distinction of the inward and outward Sacrament Also of the visible and inuisible Church Secondly that as euerie Sacrament hath a Signe and a thing signified so these two are euer ioyned in the right vse of the Sacrament the one taken outwardly by the sense the other inwardly receiued by the spirit Lastly that grace is not tied vnto the Sacrament which some haue without grace and the benefites promised the thing of the Sacrament is separate from the signe vnto all beleeuers CHAP. III. DIALOGVE I. Verse 1 2. 1. What is the preferment of the Iew or what is the profit of Circumcision 2. Much euery way because vnto them of trust was committed the Oracles of God Timotheus IN few wordes lay downe the sum and order of this third Chapter Sil. The Apostle stil goeth on to proue the Iewes to be guilty thorough sinne of Gods wrath that whatsoeuer prerogatiues they had on Gods part to grace them yet because of their vnbeliefe and other transgressions they were no more iust before God then the sinfull Gentiles as he confirmeth by sundry authorities diuine out of the Prophets and Psalmes whereuppon hee inferreth that by the workes of the Law none be iustified in the sight of God and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle that all elect sinners bee they Iewes or Gentiles are iustified without the workes of the Law by the faith of Christ. Touching the generall parts of this Chapter they bee these three First is a confutation of diuers cauils and calumnious Obiections which the Iewes might mooue on their owne behalfe out of such thinges as Paul had written vntill verse 9. The second from the 9. Verse vnto the 21. wherein he both propoundeth proueth the quality both of Iew and Gentiles in the case of sin and damnation In the third and last part he inferreth and by vnanswerable reasons demonstrateth this affirmatiue proposition All men bee iustified by faith from verse 21. till the end of the Chapter Tim. What is the drift of this present Text Silas To bring the Iewes the better to the sight of their owne sins and wretchednesse by answering such things as they obiected for their owne defence For it might trouble them which the Apostle wisely foresaw to heare Paul so extenuate Circumcision and other priuiledges Tim. What is the first Obiection and how doth the Apostle answere it Sil. The Obiection is this If notwithstanding Circumcision yet the Iew and Gentile be alike sinners and miserable wherein then is the preferment of the Iew in what doth he excell the Gentile For it were absurd and iniurious vnto God himselfe to equall the Gentile vnto the Iew. To which the Apostle so answeareth as leauing them equall for guilt of sinne yet he giueth to the Iew his prerogatiue Tim. What be the parts of this Text Sil. Two First a question in the first verse Secondly an answer in the second verse Tim. What learned we out of the Question Silas Three things First how hard a thing it is to bring men to yeelde to their owne conuiction and condemnation Secondly that men naturally do affect excellencie to bee thought better then others Thirdlie that such Ceremonies as men are accustomed to they cannot abide to haue them reproued And adde this as a fourth That Preachers must wisely preuent and remoue what may be scrupulous to the weake or occasion of slander vnto the malicious persons Tim. What did we learne of the answere Silas The Wisedome of the Apostle who in reporting the preferment of the Iewes doth not onely stand vpon the vertues of the Iewes but-onely reckons such things as were meete and belonged to God being his benefits least they should be proud For he doth point at many things in that hee saith Much euery way yet mentioned onely the Oracles of God as the chiefest of his sauours which is signified by the word First noting not an order but the dignitie of this priuiledge as generall containing the rest and most excellent surpassing the rest Tim. Whence did he setch this word Oracles Silas From the Gentiles who vse to cal the answers which were giuen by Apollo at Delphos by the name of Oracle Tim. What did this teach Sil. That wee should not put Religion in wordes when wee may vse them without any wrong vnto the truth Tim. What is meant heere by the Oracles of God Silas All the Scriptures of the Old Testament both Moysaicall and Propheticall but especially the free promises of grace and saluation by Christ. These Oracles were committed to the Iewes not as another mans thing laide to pledge but as their owne treasure to be enioyed for their vse to instruct and comfort them if they could haue vsed it well Howbeit thorough their owne fault they serued not to this end and so they lost the right of this prerogatiue so as it nothing profited them Tim. What instructions were giuen from hence Sil. Three that to haue the word of God amongst vs is the greatest priuiledge and sauour that God giueth to any people because hereby Gods counsell for our saluation is reuealed and men are called to the kingdome of heauen and to other fauours concerning the life to come therefore we ought to esteeme and loue the worde aboue all other things because God will not let the contempt of such a precious treasure goe without reuenge Secondly wee learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde which should woorke in vs great care of thankfulnesse to God with study and an earnest desire of pleasing him Thirdly wee learne that the office of the Church toward the word is to be a keeper of it for it is of trust committed to vs as a iewell to be kept the duty of the Church herein doeth consist in foure particulars First to interprete and giue the true sence of the worde Secondly to seuer it from all false and bastard Scriptures Thirdly to propound foundly the doctrine of the worde to the Children of the Church Fourthly to preserue the doctrine vncorrupt and to punish such as depraue it and herein the
Iewes acquitted themselues wel for they safely kept the scriptures from falsity and corruption euen to this day and in the dayes of our Sauiour when many other faults both in manners and doctrine were laid to their charge yet they were not charged with deprauing the word DIAL II. Verse 3 4. For what though some did not beleeue shall their vnbeliefe make the faith of God of none effect God forbid Tim VVHat then is the summe of this Text Sil. An answere to a newe obiection of the Iewes which was this that the Oracles of God were in vaine committed to the Iewes and that God did delude his people with empty promises seeing many of them did not beleeue Gods worde and promises vnto which the Apostle answereth that the vnbleefe of men cannot change the trueth of God seeing it is Gods propertie to bee true whereas all men are liars naturally which constancie of God in his trueth hee proueth by testimony of the Psalme 51. 4. Tim. Expound the words contayned in the obiection to make a way thereby vnto some lessons doctrines and duties Sil. These words for what though imply this to depend and follow of the former as thus in the Oracles which GOD gaue his people there passed a mutuall couenant God on his part promising grace and life the Iewes on their part promising faith and obedience though they proued perfidious and disobedient why should this derogate from the trueth of God Whereas hee sayeth some this word distinguisheth the holy and beleeuing Fathers from the multitude of vnbeleeuers so then albeit the greatest part were perfidious and gaue no credite to these Oracles which God had left with them of credite and trust to bee both preseruers and dispensers of them yet also there was still in that people such as were elect and faithfull in respect of whome the promises were not frustrate and voyd By vnbeliefe is meant here not only their not beleeuing the things promised by God in his word but withall their rebellion in falling from God and his true worship vnto Idols and vanities and by faith vnderstand the fidelity of God or his constancy in keeping his word and promises as the Heathen Oratour hath described faith to bee a constancy and truth in obseruing sayings and couenants and herewith agreeth the notation of the word fides quia fit quod dictum est For this faith to bee of none effect is asmuch as to bee voide and vnsulfilled as who should say shall God be held vnconstant and spoyled of his truth for the infidelity and perfidiousnesse of men This introgation hath the force of a negation it is as if he saide No it is not so because whiles many were vnbeleeuers yet not a few there were to whome God fulfilled his faith and truth euen to so many as brought with them the condition of obedience Tim. What learned we out of the obiection Sil. Sundry things first all that haue Gods Oracles and heare and reade them doe not beleeue them because it is not in themselues who are all alike vnable to beleeue but in Gods purpose who hath ordained some to faith and not othersome Tim. What is the vse of this Sil. That such as doe beleeue should heerein acknowledge the free mercies of God Secondly that such as yet doe not beleeue should earnestly begge it by prayer and waite for it with patience in the constant vse of the meanes with all simplicity and diligence Tim. What other instruction from hence Sil. That the word of God as it standeth of letters and sillables hath no strength to be get faith in mens harts because many heare the sound of the word and yet neuer beleeue nay are thereby more hardened in 〈◊〉 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
turned ouer to the Iustice of God For if men once come to this passe to bee cauillers against the knowne truth there is little hope of them their iudgement is peruerted and their heart filled with pride and obstinacy therefore to be auoided as Dogs or Swine DIAL VI. Verse 9 10. What then are we better then they No in no wise For wee haue before accused both Iew and Gentile that they are all vnder sinne as it is written There is none righteous no not one Tim. WHat is the drift of this Text Silas To prooue all men whether Iew or Gentile to bee alike sinners by the testimony of Scripture The words haue first an Obiection in the person of the Iewes Secondly the answer of Paul which takes from them occasion of glorying too much in their Auncestors Tim. What learne wee heereby that Paul putteth himselfe in the same ranke of sinners Silas The wisedome that ought to bee in Teachers by all meanes to mollifie their reprehension of sinners and namely by taking in themselues when they may do it with truth Secondly that there is amongst men a communion or incorporation of sinne Tim. Is not this contrary to the first verse where he saith the Iewes were better then the Gentiles And now he makes them both equall Iew no better then Gentile Tim. No for there he meaneth that the Iewes were better in respect of God and his benefits vppon them heere he maketh them equall in respect of naturall corruption beeing alike sinners by nature the Iewes had a preferment of fauour to be Gods peculiar people to haue his Law and Prophets but concerning their manner of iustification before God by faith not by works it was all one to Iew and Gentiles all being sinners Tim. What did he meane by all being vnder sinne Silas That all men are vnder the guilt and punishment of sinne which is a matter of such daunger as it were better to haue the whole weight of the world vpon vs then to bee vnder the burden of one sin because the wrath of God which is the heauiest thing in all the world doth hang and lye vpon sinne and sinners for euer Vnder which condition all men without exception that are but meere men do lye Iohn 1 8. Tim. Whereof doth this admonish vs Sil. First of the miserable condition of al mankinde through sinne Secondly it stirreth vp our mindes to thinke vpon and looke after a Sauiour Thirdly it doth teach vs to reproue others with compassion considering our selues be sinners and in the same case and condemnation Gal. 6 1. Tim. How doth he proue the guilt and condemnation of all men Silas By authority of Scripture Psal. 14 3. Tim. What learne wee from this Silas That al Diuine truth must be proued by Scripture because the Conscience is not perswaded of anie sauing truth till it heare God speake who now doeth not speake to vs but in his word onely Secondly hee speaketh to his Church in Scripture onely and his voice alone is sufficient to perswade all truth For the word of God is perfect Psal. 19 7. Tim. From what Scripture doth he fetch his first Authoritie Sil. From Psal. 14 3. There is none rigtheous no not one In these words all men be comprehended as it appeareth by the vniuersall particle None Also by doubling the deniall No not one That is none at all one or other Tim. But were not Adam and the Man Christ righteous Silas They were so but Christ was more then a man and Adam was righteous before his fall This sentence must be vnderstood of meere men such as they be since the fall of Adam as for Dauid Iob Zachary with other righteous men they are indeede called righteous but it was with vnperfect righteousnesse inherent or imputed to their Faith or by comparison as in Genesis 6 9. Tim. What is meant heere then by righteousnesse Silas One that is perfectly conformed to the will of God in all his thoughts wordes and workes without any fault or defect Of this sort of men there is not one to be found in all the stocke of Adam The reason is because al men are conceiued in sinne and after their new birth they haue sinne still dwelling in them Rom. 7 verse 14 15 16 17 18 c. Tim. But it is only mens actions that are not righteous the persons of the elect are alwayes righteous Silas This Text speaketh of persons no man again if persons bee righteous then the actions are not nor cannot be vnrighteous Tim. What followes of this Silas That all haue neede of the righteousnesse of Christ apprehended by faith that they may stande iust before Gods tribunall seate seeing all and euerie one be in their owne persons destitute of righteousnes nay full of vnrighteousnesse DIAL VII Verse 11 12. There is none that vnderstandeth there is none that seeketh God they are all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one Tim. VVHat is the drift of these Scriptures Silas To condemne all mankinde of sinne and therefore voyde of true righteousnesse wanting Christ who alone is the iustice of sinners Tim. Wherein doth the corruption of sinne appeare Silas First in the vnderstanding by ignorance Secondly in the affection by frowardnesse Thirdly in the actions by doing euill and leauing good vndone Or thus he accuseth the Iewes first of iniustice Secondly of blindnesse Thirdly of falling away Fourthly of deceite Fiftly of cursing Sixtly of cruelty Seuenthly of discord Eightly of prophanenesse Tim. Why doth hee say That all men are without vnderstanding Silas Because all men naturally doe lacke the true knowledge of God to Saluation euen as blinde men who for lack of eies see hot the Sunne though it shine neuer so bright and note that Paul setteth downe by negation what the Psalmist spake affirmatiuely keeping the sence though not the words by his Apostolike authority Tim. What was obserued here Sil. The pollicy of Sathan doing to all men as the Rauens do to the Lambs whose eies they first pick out when they will deuoure them Secondly the misery of man being in his most noble part that is his vnderstanding wounded and spoyled so as he perceiueth not the thinges of God nor can do 1 Cor. 3 14. Tim. Why doth he begin with the vnderstanding Sil. Because on this dependeth the whole life which cannot bee but euill when the minde is naught for ignorance is the mother both of errour Yee erre not knowing the Scriptures and of prophanenesse as it is written Ephe. 4 18. Tim. What learne wee from hence Sil. First to be humbled for our ignorance Secondly to pitty others that remaine still in ignorance being ready to instruct them and to pray for opening their eies Thirdly to thanke God for sound knowledge if wee haue any Fourthly to pray to God for an vnderstanding heart for wee haue it not by naturall instinct Tim. Why doeth he
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
was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
this condemnation vpon vs all Sil. By the guilt of one offence which Adam did being imputed and reckoned vnto all his progeny Tim. Should this one offence without any more haue condemned and adiudged vs all to destruction eternally Sil. It should so for the Apostle in the words of trueth doth auouch it and that not without good reason for this is reason enough that it was Gods wil to haue it so whose will is neuer seuered from reason and Iustice for there is no iniquity with God Psal. 5. 4. and Psal. 45 7. Tim. What may we learne hence for our instruction Sil. That sinne is no ieasting matter and the offence of diuine iustice is no light thing but the most dreadfull euill in the world Secondly that infinite misery by due desert lies vpon euery man that is condemned not onely for Adams fault but for so many thousand sins as himselfe hath done in his life time Tim. What is meant here by iustification Sil. An acquiting or absoluing of sinners from all their faults both Adams and their own and pronouncing them iust from God adiudging them woorthy of eternall life through Christ whose fulfilling of the law in his obediēce and death not onely maketh himselfe iust but causeth also all-his members to bee absolued from all sinnes and to be pronounced iust so soone as they are conuerted and do beleeue Tim. What doth follow hereof Sil. Thus much that fithence the iuftice of Christ freeth vs from Adams offence and al our sinnes added to that and more ouer maketh vs iust before God when we be sinners so as wee stand before the tribunall seat of God not only without all manner of sin but decked with absolute righteousnesse according to our estate and degree which wee had by creation therefore it is true that the grace of God hath abounded aboue the fault of Adam But seeing Adam by his offence corrupted vs all and spoyled both vs and himselfe of perfect innocency and moreouer that all other sins come in by him and his one offence it should appeare that the good which Christ hath brought doeth not exceed the hurt we take from Adam but that they are equall at the least as much guilt and hurt by the one as benefit by the other Silas It is true that we haue lost a perfect righteousnesse in Adam but yet the person of Christ considered we haue a more excellent righteousnes from him which bringeth vs to a blessed life in Heauen Secondly it is also true that all other sinnes do come from originall sinne yet they are not of necessity knit vnto it for then all men should haue the selfe same sinnes euery one should doe such sinnes as others doe Abell should haue done murther as Cain Iacob should haue been prophane as Esau Peter should haue beene a Traitor like Iudas c. which is not so Therefore other sins of our life though they spring from the roote of birth-sinne yet our sclues are to be blamed for them as being done by our owne election and consent Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams but from innumerable heapes brought in vpon that by our owne deliberation and counsell and so excelleth it very farre for to take away many sinnes is more then to bring in one offence and a righteousnesse which consists of many good acts as Christs doth is more excellent then one sinneful act such as Adams transgression was Tim. But all are made sinners and condemned by Adams offence so are not all iustified and saued by Christ therefore Adams sinne exceeds the grace of Christ. Silas The power and force of Christs righteousnesse aboue Adams offence respects not number of persons but worthinesse and number of effects which are more and also more worthy from the righteousnes and grace of Christ. For first it blotteth out Adams sinne and all others as touching guilt Secondly it breaketh the strength and rage of sinne Thirdly it reformeth the heart to new obedience and giueth interest to perfect glory Tim. But for the number may it not be truely saide in some sence that as many be saued by Christ as perished by Adam Silas It should seeme that it may in this sense onely Infants which dye in their infancy do perish by original sinne and not all they but such onely as are not elect such as be men and perish do perish for their impenitency and continuance in actuall sinnes and not onely for their birth-sinne Whereas all that be saued whether infants or men are saued by the grace of Christ onely Adde here-vnto that touching such as do perish Christ were sufficient to saue them as most Diuines affirme but because God will not saue all therefore his grace hath no effect in them for being not ordained to life neither are they ordained to faith whereby the righteousnesse of Christ is laid hold on yet they worthily perish for their sinnes which they willingly doe O Israel thy destruction is of thy selfe Tim. What is the instruction from all this Sil. That the grace of Christ hath ouercome sinne as Conqueror ouer it for else sinne would ouercome all the elect also the Scripture witnesseth so much to wit that Christ is stronger then Sathan or sinne Tim. But sinne shall abide in the regenerate Silas Yet it cannot hurt them because it is taken Prisoner and broken in the strength of it also the faithfull are commanded to beleeue the remission of all their sinnes by Christ. Tim. What vse of all this Silas In this necessary Doctrine consists all Christian comfort and assurance of hope therefore it is that 〈◊〉 so much urgeth it DIAL XIIII Verse 17. For if by the offence of one death raigned through one much more shal they which receiue that abundance of grace and of that gift of righteousuesse raigne in life through one lesus Christ. Tim. VVHat doth this text contayne Sil. A repetition of the former matter touching the excelency of the grace of Christ aboue the sin of Adam somewhat more fully and plainly set forth Tim. What is the substance of this 17. verse Sil. This that if Adam could powre sinne and death into men so as they raigned or had rule in them much more is this to be granted to Christ that he can giue grace righte ousnesse and life and that liberally and so plentifully as to make them also euen to raigne in his members Tim. What contraries be here expressed Sil. Three offence and righteousnes death and life Adam and Christ. Tim. How is the grace of Christ amplified and set foorth Sil. Three wayes first it is called aboundance of grace which is more then barely to say grace Secondly gift of righteousnesse which is more then to say barely righteousnesse Thirdly raigne in life which is more then to obtaine life Tim. But what new thing hath this verse differing from the former Sil. First it expresseth the meanes how the righteousnesse of Christ becommeth ours
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
not vnder the Law but vnder grace God forbid Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Tim. VVHat doth this Text contayne Silas An answere of the Apostle Paul vnto a cauilling obiection made against his former doctrine Tim. First of all tell vs what he meaneth by Sinne when he saith What then shall we sinne v. 15. Sil. By Sinne is meant heere not one act of sin but a continuall course of sinning and it is as much as if it had beene said Shall wee liue or leade our liues in sinne as before verse 2. or shall we serue sinne verse 6. or shall we obey sinne This then is the meaning of the obiection Shall wee giue ouer our selues licenciously to sinne because wee are not vnder the Law but vnder Grace Which obiection did arise from the ill vnderstanding of the Apostles words For his words were so taken of some as if hee had meant by not beeing vnder the Law our freedome from the gouernment and doctrine of the law and so the bridle being cast loose in our necks we might haue liued as we list which was very farre from the Apostles meaning Tim. What may we learne from this Obiection Silas Our first instruction from this Obiection is to learne how ready and prone sinnefull men bee to snatch vp all manner of occasions which may nourish liberty in sinne peruerting holy doctrine to this end therefore al men must watch ouer their owne hearts being naturally bent to these crooked shifts auoyding the company of sinnefull men which affect such naturall licenciousnesse Secondly that the il vnderstanding of things wel taught breeds errors and cauillings and therefore we must take heed of mistaking good doctrine Thirdly that there is no doctrine so sound but one or other will carpe at it wrest it therefore Teachers must arme themselues with patience Fourthly that Ministers of the word must haue skill not onely to teach the truth but how to meet with and conuince such gaine-sayers Tim. Now tell vs what answere the Apostle makes vnto the former cauillations and how the Obiection is wiped away Sylas It is first to be noted that the Apostle doeth not directly answere their cauilling argument which is Sophisticall being a fallacy from the ambiguity of the speech of not beeing vnder the law which the obiectours tooke as beeing meant of a freedome from the obedience of the law wheras the Apostle vnderstood it of the rigorous exaction of the law forbidding euill thinges and giuing no strength to forbeare them but rather prouoking our lusts more after such euils as it forbids Our Apostle therefore contents himselfe to answere the consequent of the argument namely that which was vntruly concluded and gathered from his owne doctrine to witte that we might freely sin this consequent he answereth two wayes His first answere is by words of detestation God forbid in 15 verse hereby teaching vs that all wicked and false things inferred from the worde must bee abhorred of vs. In the second part of his answere he proues the quite contrary to the obiection namely that such as bee not vnder lawe but vnder grace ought not to serue sin but Christ their Lord. Tim. How doth he proue this by what argument Sylas By these two reasons the first is taken from the condition of Seruants in the beginning of the 16. verse This reason standeth thus It is meete that euery one obey him whose seruant he is but all true beleeuers are the seruants of God and not of sin therefore are they bound not to obey sin but God in doing his will Which the Apostle doeth confirme and backe by the testimony of euery mans conscience know ye not that a seruant must obey him that is his Lord and that Christ is your Lord and not sin ye all know this by the light of nature the one and the other ye know by the light of the word Tim. What thinges are wee to learne out of this first reason Sylas First that it is wisedome in the Ministers of the word to build their doctrine vppon knowne and receiued principles of which euery one is conuicted that they are true Secondly wee must iudge of our seruice either to sinne or to God not by our profession but by our practise and obedience if we do fulfill and obey the lusts of sinne then are we the seruants of sin whatsoeuer wee professe or say to the contrary Thirdly that it standes with great reason that a Christians life should be a continuall obedience to Christ because he is our Lord and hath admitted vs to be his seruants who by nature through Adams fall were wholly captiues to Sathan and sin but Christ by his death hath freed vs from this captiuity and addicted vs to himselfe to this end that we should not now serue sin our former Lord but Christ our new maister who hath deliuered vs from sin and Sathan as seruants which paste from one maister to another doe euer please and serue the latter maister Tim. What is the second reason whereby he proues that wee ought to obey Christ and not sin Sylas The second reason of this text is taken from the effects which follow the seruice of Christ and of sin which be death and life whether it bee of sin to death or of obedience vnto righteousnesse This second reason hath two branches and may be thus framed such as obey and serue sin must haue death for their reward therefore wee ought not to serue sin least we dye for it Againe such as obey Christ by doing righteous things shall haue eternall life for their reward therefore wee ought to obey Christ and renounce the seruice of sinfull lusts that wee may liue for euer Tim. What instructions do ye gather from hence Sylas First of all that sin and righteousnes be two contrary Lords as fire and water as God and Mammon loue the one and hate the other Secondly that all men must doe seruice to one of these two Lordes no man can serue both at once because they commaund contrary thinges Thirdly wee learne here the nature of sin that it is repugnant to the obedience of the lawe or vnto righteousnes therefore a filthy vnrighteous and bitter thing Fourthly that the seruice of sin is to bee auoyded as a damnable or deadly thing bringing to destruction in hell and deseruing it Lastly that a righteous life that yeelds obedience vnto God shall end in eternall life though it cannot merite it Tim. But our Apostle hauing said whether of sin to death why did he not likewise say or of righteousnesse to life but saith thus of obedience to righteousnesse What are we to learne by this kinde of phrase and stile Sil. These three things First that this is the righteousnesse of workes to liue obediently vnto the will of God reuealed in his word
be Therefore is it tearmed the Ministery of the Spirit and of righteousnesse 2 Cor. 3 8 9. Tim. What are we to learne by this where it is sayd That we are deliuered into this forme Silas Two things First that in our conuersion and freedome from sinne we our selues do nothing towards it at all but suffer God to worke vpon vs as the waxe or clay receiueth the print of the seale or mould themselues doing nothing but suffering the impression only of the Seale or mould Secondly we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules because the image or forme of godlinesse which wee haue from that doctrine receiues continuall decay by our owne negligence and Sathans mallice Hence it is that the Apostle speaking here of the godly Romaines sayeth in the present time that they are deliuered to teach that the worke of our sanctification is not a worke of a day or a yeare or to be perfected by one or two or a few Sermons not till death come Tim. What may this put vs in mind of that the doctrine of the Gospell is the effectual Instrument both to begin and to perfect our deliuerance from sin Sylas It serues to surre vp a great loue vnto the doctrine of the Gospel seeing it is the means of our conuersion Secondly it shews of what great efficacy that doctrin is whē God is pleased to worke by it it can pull our heartes from sinne and knit it vnto God and can make vs be like vnto God who before did beare the Image of Sathan Thirdly wee ought to haue those which bring this doctrine in reuerence and loue acknowledging them and hauing them in singular reputation for their worke sake 1 Thess. 5 13. Their feet euen their basest and foulest parts ought to be beautifull vnto vs. Rom. 10 15. What is the estate then or what will bee the end of such as hate and rise vp against Leus despising prophesy Tim. What manner of obedience is this that the Gospell vseth to worke Sylas It is from the heart that is to say such as is both voluntary and vnfaigned not compulsory and hypocritically and this is a speciall marke whereby to try the truth of our owne conuersion when we finde that wee can willingly and in a good vprightnesse apply our selues to doe these things which be commāded in his word being contrary to our lustes this also must encourage all men which bee conuerred to sticke to the seruice of Christ without looking back seeing they willingly put themselues into it being by his grace of vnwilling made willing DIAL XI Verses 18 19. Being then made free from sin ye are made the seruants of righteousnesse I speake after the manner of men because of the infirmity of your flesh for as ye haue giuen your members c. Tim. VVHat doth this text contayne Sylas Three new reasons to disswade from liuing in the seruice of sin Tim. What is the first reason Sil. Because Christ hauing set them free from the bondage of sin they are not now bound to obey the lusts of it as bondmen and seruants doe giue obedience to their Lords whiles they are their seruants but being once free they do not serue them any more nay now they ouer-rule sinfull lusts or else in vaine they profesle Christianity it is to no purpose to put on the purple kingly robe if there be no man to command so in vaine to professe thy selfe a Christian if thou hast no commaund ouer thy passions and lusts Tim. What is the second reason Sil. They are made the seruants of righteousnesse therefore they must not serue nor obey sin but God this reason may be declared two wayes First by comparison of bodily seruants who are carefull to please their maisters so ought Christians to be being Gods seruants Rom. 14 4. Secondly by consideration of his goodnesse and bounty whome wee serue declared both in the manifolde good things spirituall and corporall which wee haue from him and in those which we further hope for to wit the preseruation and sustentation of our liues in this world and eternall life in heauen with God and his Angels Tim. Let me heare of you what we are to learn by this that he calleth them the seruants of rigteousnesse which bee the seruants of God Silas It helpeth vs to distinguish the true seruants of God from the counterfeit for such as truely serue God haue care to please him by dooing the righteous things which he commandeth in his word Whereas false seruants neglecting his righteous precepts do yet professe themselues to be his seruants and therefore bee his seruants in name onely and not in truth and deed Tim. What is the third Reason Silas The third reason is taken from things which be like or equall as thus The elect before their conuersion diligently serue sinne in doing the lustes thereof therefore being conuerted they must with like diligence serue God in doing his will reucaled in his word Tim. What doe ye consider in this third reason Silas 1. The preface or entrance Secondly a similitude with his parts which setteth downe two parts of Gods seruice 1. subiection 2. warre with sinne Tim. Now shew vnto vs in what words the preface is contained and the meaning of the words Sil. The preface is contained in these words I speake after the manner of men This phrase hath sundry significations one is this I require no harde matter but such as men are able to performe The second is this I require no vniust thing but such as any that hath the reason of a man would grant to be equall and iust Thirdly I speake plainly and familiarly as euery man may easily vnderstand me fetching a similitude from common matters knowne to all men because ye should the better perceiue what I say Of all these expositions the last is best to be allowed of because of that that followeth in the verse where he borroweth his comparison from the worldly affaires of men such as all men by reason and common experience knew and were well acquainted with Tim. What is the cause why the Apostle would teach the Romanes after such a plaine manner by comparisons from easie and homely things Silas Because of the infirmity of their flesh by which is meant their carnall and corrupt vnderstanding which hindereth that they could not receiue heauenly thinges being taught them in profound and exacte manner as appeareth by the example of Nicodemus and also by the words of our Sauiour to him Iohn 3 12. Tim. What were the instructions gathered from hence Sil. Three-fold First it concerns Ministers that they apply themselues in their teaching to the capacitie and rudenesse of their hearers which being rude therefore the plainer we speake the better it is The second concernes hearers for whom it is safest to bee taught with the greatest plainnesse that may be because of the weaknesse of their vnderstanding which
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
and an illusion of the diuel Their reasons be First because none can be certaine of his perseuerance in grace contrary to Rom. 8 29 30. Secondly because they finde the word heere Englished Perswaded to be elsewhere in Scripture applyed vnto coniecturall knowledge as 1 Thess. 1 4. Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. The cause whereof is because in these places the Apostle speaketh not of his own but of the faith election of others wherof we can haue but a charitable perswasion The second vse of this doctrine is to prouoke all that finde not this certaine perswasion of Gods loue to labor for it and those which haue it to be exceeding thankfull to God for it Lastly this reproues those that build their perswasion of Gods loue and their title to eternall life on grounds which be probable onely as because they are baptized and haue knowledge and make protestation and come to Sermons and Sacraments and do some good things and refraine from some euil things and haue bin manie waies blessed and holpen of God for al these things are common both to good and bad which liue in the bosom of the Church See Eccl. 9. 2. 1 Cor. 10 1 2 3 4. Hypocrites may haue and many haue them all in a farre greater plenty and proportion then very many of Gods children haue them CHAP. IX DIAL I. Verses 1 2 3. I say the trueth in Christ I lye not my conscience bearing mee witnesse in the Holy Ghost that I haue c. Timotheus WHat doth the Apostle handle in this Chapter Silas In this Chapter and the two following Paul entreateth of that great mystery of diuine election and reprobation and of the reiection of the Iewes and the vocation of the Gentiles depending thereon Tim. How doeth hee fall into this dispute and argument of Gods eternall predestination Tim. Of this diuers men iudge diuersly they all so agree in the matter of his treatise as yet they vary about the coherence and knitting of these three following Chap ters to the former Some thinke that he climeth vp to the mystery of election that he may lay foorth the fountain of faith and iustification and so proue them to be free and independant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith now he setteth on the other thing to proue that it comes without respect of persons both to Iew and Gentile which beleeue and that according to election Others fetch the coherence from verse 30 or 38. 39. of the eight Chapter thus If God will glorifie whome hee foreknewe and the faithfull cannot bee separated from Gods loue how comes it that the Iewes whome God foreknew once and which are Gods onely people are now cast out and repelled from grace and glory Vnto which he answereth that all which be Iewes by carnall generation be not the people of God vnto whome the promises doe belong but the elect alone whether Iewes or Gentiles But I take it rather this to be the reason of the connexion that against the former doctrine of iustification by faith the vnbeleefe of the Iewes might bee obiected thus If Pauls doctrine bee true which hitherto hee hath taught of the right way of being iustified and saued thorough faith in Christ why doe not the Iewes approue and embrace it either the Iewes are none of Gods people or the doctrine and promises of grace belong to them if not to them then how is God faithfull in keeping promise seeing hee sayed hee would be their God Vnto which the Apostle answereth that the Iewes obtained not righteousnesse and saluation by Christ because many of them were vnbeleeuers The reason of this is because they were reprobates for such as were elect did beleeue and were iustified and saued which is sufficient to proue God true of his promise which was neuer made but to Abrahams spirituall seede not to such as came of him according to the flesh Tim. What be the parts of this Chapter Silas Three first a graue protestation of Pauls sorrow in behalfe of the Iewes which beleeued not in Christ vnto verse 6. Secondly a defence of Gods promise against humane reason to verse 24. Thirdly a declaration of the mystery touching the calling of the Gentiles and refusing of the Iewes by the oracles of the Prophets which did foretell the one and the other to the ende of the Chapter Tim. Why did Paul beginne with protestation of his sorrow Silas To auoide the offence of the Iewes who were likely to take indignation at this doctrine therefore hee vseth an insinuation to gaine their good will for which purpose he also prayseth them ver 4. 5. Which commends the wisedome of the Apostle in preuenting the contempt of his doctrine Tim. What doth he performe in these three first verses Silas Hee layeth downe or propoundeth the trueth Secondly the greatnesse Thirdly the cause of his sorrow The trueth and greatnesse of his sorrow he proues by a sacred oath calling Christ his conscience and the Holy Ghost to witnes that it was so that he did truely and great ly bewaile their case Tim. What instructions are we to learne out of this first verse Silas That a Christian must alwaies speake trueth but especially in an oath the reason is because an vntrueth vttered in an oath is not onely a lye but it is a periurie which is a greater sinne Secondly because by such vntrueths Gods name is dishonoured when hee is called to witnesse a false matter who is the auenger of all falsehoode Tim. What vse hereof Silas It admonisheth all men to take heede what they affirme or denie vpon their oath that it be no vaine matter or vncertaine and doubtfull or vntrue or false but such as they know to be most certaine and true Tim. What further instruction from hence Silas Hence wee learne what an oath is by whome we may sweare and in what forme of words Tim. What is an Oath Silas A confirmation of some hidden trueth necessary to be knowne and yet not knowne to others by appealing to the witnesse and iudgement of GOD who is the searcher of hearts and punisher of periurie 1 Kings 8. 32. Heb. 6. Tim. By whome may we sweare Silas By Christ Iesus and by the Holy Ghost as well as by God the Father which doth plainly proue the deity of Christ and the Spirit as also that it is a sinne to sweare by any Creature because they are not the searchers of hearts nor punishers of secret periuries also because swearing lawfully is a part of Gods worship Deut. 6. 13. Tim. Why then doth Paul put his conscience in the Oath it being a creature Sil. His meaning is that what his conscience knew to be true Christ the Spirit also knew it more perfectly Tim. In what forme is an Oath to be taken Silas Thus I speake the trueth and lye not Christ bearingmy conscience witnesse Tim. What
thinke ye of these wordes as Pharaoh liueth as thy soule liueth or verily verily Gen. 42. 15. 1 Sam. 17 55. Iohn 3 5 Silas They be earnest asseuerations affirming weightie things somewhat grauely and vehemently but are no Oathes Tim. Why doth Paul say I speake truth and lye not Silas This is spoken after the manner of the Hebrues who say one thing twice for plainnesse Also one may speak truth and yet lye the thing may be a truth which one speakes and yet he thinke it a lye This Paul disclaimes professing sincerity of mind as well as truth in his words he is no Equiuocator Tim. What other things do ye learne from hence Silas That though ones conscience bee a thousande witnesses euen a good conscience as well as an euil yet Christ and the Spirit are greater then the Conscience seeth more and further 1 Iohn 3 20. Again from hence we learne that a Christian may take a priuate oath lawfully though it be not before a Iudge or Magistrate Example heereof wee haue of Abrahams seruant Genef 24 3. of Rahab and the Spies Iosh. 2 12. and of Paul in this place it appeareth also by the nature and end of an Oath Heb. 6 16. but it is to bee done in graue and important cases and not in light and trifling thinges but when it behooues and concerneth Gods glorie and the saluation or some great good of our neighbor that some doubtfull thing should be confirmed with an oath Thus was the case heere it was necessary the Iewes shoulde know and beleeue that Paul had true and great sorrow for them least vpon suspition of his 〈◊〉 toward them they shoulde haue despised the Doctrine of saluation brought to them by his writing to their owne destruction and Gods dishonor therefore hee gaue an oath as a pledge of his truth Tim. What vse of this point Sil. It reproues such as take rash Oaths as prophane persons do Also such as refuse lawfull oathes priuate or publicke as the Anabaptists do Tim. May not one refuse to sweare rather then to lay ones hand on a Booke Silas No for that is nothing to the forme and substance of an Oath which is one among all Gods people but a circumstance and ceremony which is diuers in diuers Countries The Iewes laide theyr hand vnder the Thigh Genes 24 3. Also they lift vp their handes to heauen Tim. How is the greatnesse of his sorrow set forth Silas First by the measure of it it was great Secondly by the length of it it was continual Thirdly by the subiect of it it was in the heart Tim. What is meant by heauinesse Silas It is a griefe arising either from feare of some euill at hand or the seeling of some present euil vpon our selues or others as ioy is a sweete motion of the heart from hope of som future or sence of some present good And whereas he saith that his heauinesse was great he meaneth that his griefe was not small or ordinary slight or meane but very vehement and greeuous such as did sore vexe him Tim. What manner of sorrow is that he speaketh of Silas It signifies such a greefe and paine as woemen in trauell feele which of all bodily sorrows is most sharp and bitter such was the torment that Paul had in his minde for the Iewes Tim. But why doth he call this sorrow continuall Silas To shew that howsoeuer the paines of a woman end at the birth of a childe or shortly after yet hee in his sorrow could finde neither remedie meane nor end Tim. What Instructions may we gather from these wordes thus opened Silas First they teach vs that Gods children bee not stockes blockish and sencelesse Secondly that we ought to bee touched with a feeling one of anothers misery Thirdly that aboue all other miseries we are bound exceedingly to grieue for the vnbeleefe and destruction of others because that is the greatest euill and therefore it should most affect vs. Fourthly it is best knowne what loue we beare vnto others by our griefe for their harms For thus Paul seekes to confirme his great loue towards the Iewes by witnessing his great greefe which he conceiued for them Tim. What vse is to be made of this last instruction Silas It conuicteth such to be void of Christian charity as are not affected at the hurts and harmes of others especially at their spirituall dangers and miseries no griese no loue Tim. What was the 〈◊〉 of his heauinesse Silas His heart which is the sense both of life and affections which may put vs in mind that the sorrow which Paul had for the Iewes was most bitter and dangerous The reason heereof is because there is no sorrow like vnto that which presseth the heart for it doth by little and little quench the vitall spirits and oftentimes bringeth death with it if it be immoderate many haue suddenly dyed of hearts sorrow being extreame Tim. But what might be the cause of this extreame sorrow of the Apostle Silas The damnation of the Iewes for their vnbeleefe sake because they reiected the Gospell refused Christ as appeareth in that he wisheth himselfe to be separated from Christ for them it argues that they were separated from him else there had beene no cause of such a wish Tim. What is it to be separated from Christ Sil. To be remoued and put from the fauour of God from the saluation purchased by Christ from al hope of it and in a word to perish and bee condemned for euer For without Christ there can bee no grace of God no saluation no hope of being saued nothing but condemnation Tim. But did Paul well in praying for his owne damnation or whether was it his prayer that he might perish Silas The truth is Paul makes no such prayer and if he had he had sinned greatly in praying vnlawfully and vainely The reasons be first because his prayer had crossed the constant purpose of God and his owne certaine perswasion spoken of in the former Chapter Secondly Paul was not bound to preferre the saluation of the Iews before Christ and his grace Tim. If he did not make a prayer heere to bee cut off from Christ what then thinke you of it Silas The sence of the Apostles words is thus much that he could haue wished to be cut off from Christ and so to haue deliuered the Iewes from damnation by the losse of his owne saluation had it beene possible For the speech is conditionall if it might haue beene hee could haue wished to be damned for them that he being but one had rather perished then such a multitude Like vnto that speech of Dauid wishing that hee might haue dyed for his sonne Absolon which as it bewrayeth Dauids affection for his sonne so this sufficiently discouers Pauls exceeding great affection for the Iewes how great it was But as Dauid knew that his life could not redeem the death of his sonne being already dead so it fared with
betweene sonne and seede in Scripture phrase Silas True Ismael was the childe and son of Abraham that is a childe of the flesh but Isaac was the child of the promise therefore hee onely was the Childe of God and the true seede of Abraham Tim. How may it appeare that Isaac onely was the childe of the promise or borne to Abraham by vertue of Gods promise Silas By authority of Scripture verse 9. This is a worde of promise Tim. What other proofe is brought to proue this distinction of Abrahams seede Silas A new example out of Isaaks family for both Iacob and Esau were borne of the same Parents Isaac of Rebecca and at one birth yet Iacob onely was loued and Esau was not loued and that before they had done good or euill The cause of this difference is onelle the free election of God as is proued by Scripture Mal. 1 2. Gen. 25 23. not birth nor bloud nor workes present or foreseene The summe heereof is thus much that although the promises were made to such as come of Abraham and be indefinitly offred to all his seed yet they take effect but in the elect to whom they are contracted by God Tim. What instruction are we to learne from this seauenth Verse Silas That Gods promises are not tied vnto anie carnall prerogatiues and dignities The byrth of Ismael was as good as Isaaks both being of Abraham and yet the promise of saluation was made to Isaac onely if carnall byrth had beene the cause of saluation and receyuing Christ then none yfsuing from Abraham had perished Tim. What profit is to be made of this point Silas It warneth vs not to be secure nor presume because we are borne of Christian parents Tim. What other doctrine out of this seuenth verse Silas That Gods visible Church is a mixt company consisting of elect and Reprobates whereof in the former Dialogue Tim. Now to the eight verse and tell vs what is meant by the Children of the flesh and by the Children of the promise Silas By Children of the flesh is meant such as be born by force of nature according to the ordinary course of generation and by Children of the promise we are to vnderstande such as are borne not by strength of nature but of Gods promise contrary to the course of nature or vnto whom the promise is appointed by election For the worde and promise of God framed Isaac in the wombe of Sarah being barren and vnfit for conception Tim. But seeing Ismael came out of Abrahams loynes as well as Isaac which should not Isaac be the childe of flesh as wel as Ismael Silas Because Abraham begat Isaac of Sarah being then both aged barren according to that which was promised Sarah shall haue a Sonne Where Paul woulde generally shew that all such are the children of God to whom the promise of life is contracted by the purpose of God Tim. What instruct on haue we from hence Sil. That God who is the author of Nature is not tied to the order of nature the reason is because God being most free may giue Children to whom hee will although there bee no naturall power in them to bring foorth Tim. What profit is to be made of this truth Sil. It teacheth that the power of God the creator is aboue all power Secondly that what God purposeth and will haue done there is no impediment can hinder it Thirdly that wee must beleeue God vnder hope aboue hope that is when in respect of humane meanes and second causes wee haue cause to despaire yet then we are bound to trust God vpon his word as Abraham did in this matter of a childe when there was no possibility in nature nor probability in reason Tim. What other instruction ariseth from this verse Silas That all which are the sonnes of beleeuing parents are not the sonnes of God The reason is because the elect which bee the children of the promise hauing it applyed to them by Faith they onely bee Gods Children Secondly because the Church hath in it many hypocrites which seeme to be that which they are not Tim. What vse is to be made of this Sil. It admonisheth vs that as we couet to be and to be accounted Gods children we must endeuour hard to beleeue the promises of grace because though the promises bee vniuersally propounded to all the members of the visible Church yet they do take effect peculiarlie in the faithfull alone who haue the power to beleeue in Christ which is the condition of the promise Tim. What doth follow heereupon Tim. First that it is most necessary therefore to striue to gette a liuely faith seeing the promises are ratified and made effectuall to none but to such alone as be elect and haue the guist of faith to receiue Christ which is the substance of the promise Secondly though many which liue in the Church neuer enioy the thinges promised yet that happens by their owne default God still remayning true because hee fulfils his worde in the elect ones whome the promises doe specially concerne being of God applyed to them to euery one of them of his free mercy and goodnesse Tim. What instruction ariseth from the ninth verse Silas That the Scriptures haue force to prooue euery trueth that pertaines to saluation Secondly that children are the guift and blessing of God which should teach such as lacke childeren to waite vppon God for them who giueth them to whome he will and when hee will Also such as haue children it should prouoke them vnto thankfulnes for this blessing Tim. What are we generally to learne from the next example of Iacob and Esan in verse 10. 11 Silas That the position of the starres at our birth doth not ouer rule either our manners or our death for beside that man was made ruler of them and not they of him these two brethren were borne together yet were of contrary qualities and had contrarie ends This reproues natiuity casters and starre gazers whose science and practise euen all diuining and Astrologicall predictions touching future euents which bee contingent are in sundry texts of scriptures either forbid or derided or threatned and that very seuerely yea and the seekers vnto them See Leuit. 20. 6. Deut. 18. 9. 10. 11. 12. Esay 41. 22. and 44 25. and 47. 18. Iere. 29. 8. Iere. 10. 2. Also by experience there is founde no certainty in their science DIAL V. Verse 10. Neither he onely felt this but also Rebecka when she had conceiued by one euen by our father Isaac Tim. WHat is the purpose of this text Silas To proue by a new example in Isaacs family that all bee not true Israelites and Abrahams seed which bee so counted but the elect onely and therefore sithence God performes his promises to them which be elect he cannot bee saide to faile of his worde though
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
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
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
giue faith without hearing Therefore as men bee carefull to dwell in places where there is good ayre water c. because these things are healthfull for the body so as they couet the health of their soules let them much more seate themselues where the preaching of the worde is to bee had in constant course from Sabbaoth to Sabbaoth If God would not gine nor encrease faith in the Eunuch and the Samaritanes but by the hearing of Philip to Paul at his conuersion but by the hearing of Ananias nor to Cornelius but by the hearing of Peter Acts 〈◊〉 and 10. Let not any man then presume that he can be a beleeuer if he neglect to be a constant and attentiue hearer of the word preached Oh that men would beleeue and consider this truth and doe accordingly Tim. What is meant by sending Silas The vocation of God calling some foorth from others and furnishing them with guifts to preach his word Acts 10 38. as he sent Bezaleel to build the Tabernacle Moses Samuel Esay and the rest to be Prophets Iohn to be a Cryer Christ to be a mediator Paul to be an Apostle Titus to be an Euangelist Epaphras to be a Pastor Tim. How manifold is this vocation or sending Silas Twofold First immediate from God himselfe appointing Prophets in the olde Testament or from Christ the Sonne of God calling Apostles of himselfe not by 〈◊〉 Gal. 1 1. The other is mediate by the Church according to such order as God hath set in it that is as Paul saith by the hands of the eldership by prayer and fasting ordaining such as be duely elected examined Tim. What be the markes and tokens of a true vocation or sending Silas Of ordinary and mediate sending the tokens are sound doctrine godly life aptnesse to teach patience in afflictions 2. Cor. 6 4 5 6. 1. Tim. 3 2 3. Titus 1. 8 9. Mat. 7 16. Ier. 23 22. Tim. What doctrines are we to learne from these words Silas That none must take vpon them the office of a Preacher vnlesse he be sent of God The reasons heereof be first because such as preach without authority and sending God refuseth them as impostors and deceiuers Ier. 23 21. also their whole message is voide and nothing worth For as they which vsurpe the place of Embassadors without the Princes command or instructions declare not their Princes minde but their owne fansies and so loose their labour and endanger themselues Likewise it is with all such as vndertake the preaching of the worde without the calling of the Church of Christ God will bee present to assist and protect such as himselfe sendeth and appointeth Ioshua 1. 5. Tim. In what case are we then heere in England vvhich haue no Calling at all if wee may beleeue 〈◊〉 the malicious Papistes or our Brownistes and Cenforious Separistes Silas This is sooner saide by them then prooued we are able to proue our vocation touching numbers of vs by the integrity both of our doctrine and liues and by the fruites of our labours in conuersion of many soules to God also for that wee are called and chosen by such Gouernors as the Church hath appointed for that end and to such offices as bee proper to the true Ministers of Christ. Further marke this that the Papists deny the calling of our Ministers because it is not after the order of their Romish Synagogue yet the Brownists 〈◊〉 challenge the calling of our Ministers to bee corrupt in regard they were cast in that popish mould as they say Lastly though I will not defend personall defectes yet the constitution of our Church for the calling of Ministers cannot be disproued for it requireth that they be examined and not to be admitted to serue the Church vnlesse they be found fit for life and doctrine and that hands be laide on the ordained by such as be elders with prayer and fasting and exhortation vnto the execution of their duties many of vs being desired of our flockes before hande or approuedafterwardes Where these substantiall thinges are the want of circumstances will not make a nullity DIAL XI Verse 15 16. How beautifull are the feete of them which bring glad tydings of peace glad tydings of good things But they haue not all obeyed the Gospel c. Tim. VVHat doth this Text containe Silas It proueth two things very needfull First that the Apostles were sent of God to preach the Gospel vnto the Iewes and Gentiles verse 15. Secondly that it is not to bee maruailed at although the most Iewes remained vnbeleeuers Verse 16. Which is knit to the former by a preoccupatiō for it might be obiected if Christ sent his Apostles to preach Christ and offer peace by him howe comes it to passe that no more of the Iewes did beleeue and weere saued Let not that offend any man sayeth Paul to make him thinke the worse of the Gospell or of the Preachers of it for it was foretold by Esay the Prophet that fewe woulde obey the word Others giue the reason of the connexion otherwise as that he should now shewe that howsoeuer hearing was necessary to faith yet that faith did not alwayes followe hearing Some thinke that whereas it might be obiected If the Apostles did declare peace why did not all the Iews enioy peace and saluation The answere is because vnto the enioying of peace and saluation it is required not only to haue the message of peace brought but to beleeue also which seeing nūbers did not as Esay prophesied therefore they obtained not saluation Tim. How doth Paul proue the Apostlos to be sent of God to preach the word Silas By the testimony of Esay the Prophet in his chap. 52. verse 7. Heere we may obserue that the Apostle doeth not in all poynts cite this place as Esay hath it for hee leaueth out some words as 〈◊〉 the mountaine which had respect to the situation of Ierusalem also hee changeth the number turning the singular into the plurall because God there speaketh of many that should be messengers of peace Tim. But that place of Esay is meant of messengers sent to publish the deliuerance of the people from the bondage of the Asyrians Silas It is so yet in this place it is fitly applyed vnto the preaching of saluation by Christ because it was the foundation of all temporall deliuerances whatsoeuer for seeing all the oppressions and miseries of Gods people were effects and fruites of their sinnes it followes that their oppressions beeing taken away their sinnes also did cease thorough forgiuenesse and reconciliation with God by Christ. Therefore all particular deliuerances had euer their rootes and ground-worke in the redemption purchased by the bloud of Christ. Tim. But this place might be meant by the Prophets which did also preach of the sufferings of Christ and the peace which was made with God thereby Silas Yet it is not onely meant of the Prophets because Paul
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
haue I stretched forth my hand vnto a disobedient and gaine-saying people Tim. VVHence are these two testimonies fetched Silas Out of the Prophet Esay Chapter 65. verse 1 2. wherein the first verse which is heere by Paul set latter is the former in Esay and the former heere is latter there the last wordes of the first verse of Esay being quite left out and some words in the second changed but the meaning kept entire Tim. What is the summe of these two texts Sil. The one is a consolatory Prophesie foretelling the vocation of the prophane Gentiles how they should be accepted of God vnto mercy the other is a menacing prophesy threatning reiection casting off to the rebellious and stubborn Iewes or the refusing of the Iewes for their obstinacy Tim. What meaneth Paul when hee sayeth that Esay is bold Silas The meaning is that though hee well knew that the Iewes would hate and persecute him for his foretelling so plainely the abiection of themselues and the adopting of the Gentiles to be Gods people in their stead yet hee did not couertly and fearefully but openly and confidently speak of it without feare of their cruelty or respect of danger This grace is commended in Paul Acts 28 31. in Peter and Iohn Acts 4 13. for where there is no perill proposed there is no cause of boldnes but boldnes and liberty of speach argueth that it could not bee sayed without hazard Tim. What instructions may we learne from hence Silas First the condition of the Ministers of Christ that they shall fall into dangers if they bee faithfull and ready to speake the truth freely as the Galathians became enemies to Paul Achab to Elias Herod to Iohn Baptist the Pharisies to Christ and all because they spake the trueth this lewd vnthankfull world can affoord no better wages to the seruants of God Secondly that Ministers of the word may not for feare of dāgerconceal the truth because that God who commandeth them to declare his will without feare can will recompence them with good things if they doe their duty and with euill thinges if they fainte because of men see Ieremy 1 17 18. Tim. What learne ye hereby that God was found of them that sought him not Silas The woefull estate of the Gentiles euen of vs all by nature as we are corrupt in Adam The reason hereof is because we are naturally ignorant of God and careles of him of his fauor and worship we neyther of ourselues seek him or so much as aske after him Such are all men by nature without the Spirite of Christ as is to bee seene in the example of Paul Acts 9. and Zacheus Luke 19. and the Thiefe on the crosse and by testimonies of Scripture Psal. 14 1 2 3. Rom. 5 7 8. Gal. 4. 8. Ephe. 4 18. Titus 3 3. Wee doe more thinke of God before our conuersion then the lost groat on her which lost it or the lost sheepe minds his sheepheard from whome he strayed Tim. What vse of this poynt Sil. It serueth to humble vs in our owne eyes when we shall meditate vppon our old estate and to cause vs to extoll the loue and mercies of Christ freely of his own goodnesse calling vs to him and seeking vs vp when we not so much as once minded him no more then a dead man mindeth the things of this world Tim. It is elsewhere written that such as seeke God shall finde as Esay 55 6. I am found of them that seek me and Mat. 7 7. Seeke and ye shall finde how then is it sayd here that he is found of them who sought him not Sil. This is vnderstoode of the time going before their first conuersion and calling of the elect which seeke not God till hee first seeke and finde them but the other places and texts speake of such as beeing once conuerted and moued by the Spirite of Christ doe henceforth seeke him and by seeking find him When God inwardly stirreth the elect then they seeke him Iohn 6 44. and by seeking find but before they be first found of God they no more seeke him then a dead man seekes life or a sleeping man foode Tim. What doth the 21. verse contayne Silas It doeth describe Gods exceeding great mercie towards the Iewes their wicked ingratitude in despising it being louingly and constantly offered but more particularly it doeth set forth two excellent vertues in God and two notorious vices in the Isralites Tim. What be the two vertues in God Sil. First Gods kindnes signified in stretching forth the hand which is a speeech borrowed from mothers who allure their wanton children to them by casting abroad their handes therein shewing howe ready they are to embrace them when they come in like manner God by benefites threatnings exhortations promises yea by al meanes faire or foule inuiteth and calleth to faith and repentance the obstinate Iewes that he might reclaime them The second vertue in God is his patience perseuerance noted hereby that hee stretched out his handes all the day with great continuance euen all the time of the lawe of Moses euer since they first came out of Egypt God tooke speciall care of that people and neuer ceased one way or other to prouoke them to come to him as appeareth in 2 Chron 36 15. 16. Tim. What is the profit to be made hereof Sil. First it teacheth that wicked sinners perish through their owne demerite and the cause of their destruction can at no hand be imputed to God O Israel thy destruction is of thy selfe Hos. 13 9. Secondly it admonisheth all Christians but Ministers especially how to proceede in their rebukes and exhortations namely with al manner of kindnes loue and continuance leauing nothing vndone which may turn to the amendment of others doing it constantly without wearinesse euen so long as there is any hope 2 Tim. 2 25 26. also 2 Tim. 4 2. and while Ministers doe thus men are to consider that now God doeth spread abroad his hands to receiue them the contempt of which kindnesse will draw on remediles and most grieuous plagues vpon whole Churches as the seauen Churches of Asia Reue. 2 and 3. Chapters and on whole countries as Iuda and Israel and innumerable other kingdomes which for contempt of this kindnesse tendred in the ministery of the worde lye vnder Paganisme or Papisme by whose example let vs bee admonished to beware and learn to come when God calles to answere when he speakes to repent when hee inuiteth vs thereunto Thirdly we are here admonished that if we lose our paines patience yet not to be discontent seeing God himselfe had no better speed and it is well if the seruant be as his Lord. Tim. But what be the two vices in the Iewes Sil. First rebellion or disobedience in the heart in refusing to beleeue the promises and to do the commandemēts of God Secondly their contumacy in gaynsaying the
saluation and cannot bee sure of it by an ordinary and infallible certainty Secondly to exhort all Christians to endeuour the making sure of their owne election to themselues according to the counsell 2 〈◊〉 1. 10. and it is made sure by the fruites of sanctification 2 〈◊〉 1 5 6 7. Tim. What is the second argument to proue the Iewes to be not reiected from saluation by Christ Silas It is taken from the efficient cause to wit Gods eternall and vnchangeable loue the reason standeth thus whome God from euerlasting loues as his owne and electeth them these he neuer casteth off this proposition is in the beginning of the second verse but there are some of the Iewes whome God did loue and chuse from euerlasting this proposition is not expressed but infolded in these words his people therefore all the Iewes are not reiected this must be vnderstood as a consequent necessarily arising of the promises Tim. What is meant by casting away in the 2. verse Silas To repell or driue from God and Christ Iesus and from eternall life in heauen God hath done this to euery Iew. Tim. What signifies foreknowledge Silas Predestinating so Ambrose expoundes it or whome hee loued and embraced beeing elected from the beginning so Beza expounds it and maister Caluine puts foreknowledge for Gods good pleasure There is in God a twofolde prescience or fore-knowledge the one is a bare speculatiue foresight whereby hee vnderstandeth all things which be and are done in the worlde This belongeth not somuch to his will as to his knowledge and is no cause of things for things are therefore done not because they are foreseene but for that they be decreed Secondly foreknowledge is a knowledge in God with loue and approbation 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things and it is all one with election or predestination which is a knowing of some persons from euerlasting and 〈◊〉 them in his loue as his owne whom he will saue by Christ. Tim. What doctrine ariseth from these words Silas These two First wee are to learne that the first and highest cause of mans election and saluation is the eternall loue will or good pleasure of God as may appeare out of Mat. 11 26. Rom. 11 8. Ephe. 1 5. Rom 27 28. Rom. 9 15 18. For what can God haue out of himselfe to goe and be before himselfe and who hath giuen God first Rom 11 35. Tim. What vse of this poynt Silas First it confutes the error of such as will haue the bare prescience of God to be the cause of election and saluation this was Chrysostomes error who held that as God foresaw men would beleeue liue wel so he choose them also Ambrose was of this minde so expounding Romanes 9 15. and Augustine attributed election to foreseene faith which errour he retracted after Pelagius and his followers did erre in this matter grosly Tim. How is this errour confuted Silas First because the bare foresight of God is not the cause of the existence of any thing for hee knewe before those things which shall not bee as those which shall bee Secondly Iacob was loued and chosen of God ere euer he had done any good thing from Gods purpose nor from his bare prescience Rom. 9 11. Thirdly seeing all men were to be alike corrupt through sinne there was no good thing hee could foresee in any therefore all men shoulde haue beene reprobate if his bare foresight had beene the ground and cause Lastly the Scripture expresly denyeth that mans worthinesse is any cause of mans election Deut. 7 7. See the place Tim. What other thing learne we frem the former doctrine Silas That wee doe owe all thanks and prayse to Gods free loue for electing calling and sauing vs. Thirdly here is matter of comfort by assuring vs that now we are God will not refuse nor destroy vs since hee loued so long before we were And lastly heere is an exhortation to loue all the Children of God since they are euerlastingly beloued of God this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue and to repent of our vnkindnesses towards them Tim. What other doctrine ariseth from the 〈◊〉 of this second verse Silas That such as God foresaw and elected before all worlds cannot possibly perish The wordes of our Text do fully auouch this truth God casts not of his people whom he knew before againe it is written Mat. 24. 24. that it is not possible the elect should perish and Rom. 8 30. The predestinate shall be glorified and lastly Christ hath prayed for al the elect that they may haue his glory in heauen Iohn 17 24. Reason also confirmeth this truth for the loue of God is immutable therefore they cannot perish whom he loues for then should God alter and be changeable if the elect could fal from Gods loue and be Reprobates but because God changes not he that is once loued of God is euer loued and therfore cannot bee condemned in hell Hence is the election and fore-knowledge of God compared vnto a seale and foundation which bsares things of great stablenes 1. Ti. 1 17. Mountaines of Brasse are not so strong as Gods louing purpose and decree is I am not as men that I should repent nor as sonnes of men that I should 〈◊〉 againe I am 〈◊〉 I change not Tim. What profite of this doctrine Silas It confuteth the error of such as say the elect may lose Gods loue by their owne fault this is to make God vnable variable and the Scriptures false Secondly it teacheth the estate of the elect to bee most stable and permanent not in respect of their owne strength but of Gods loue and counsell Thirdly it comforteth the poore afflicted consciences of Gods children against the feare of damnation such as once haue perceiued their owne 〈◊〉 may be assured of it for 〈◊〉 Fourthly it is a preseruatiue against despaire and a motiue to continuall thankefulnes that God hath set them in such an vn moueable condition If we blesse God for his temporall perishing benefits what praise doe wee owe for the lasting fruites of his eternall loue and mercy DIAL II. Verses 2 3. Know ye not what the Scripture saith of Elias how he makes request vnto God against Israel saying Lord they haue killed thy Prophets and digged downe 〈◊〉 Altars and I am left alone and they seeke my life Tim. VVHat doth this text containe Silas A third reason of his deniall taken from the like example of Elias dayes or from the like estate of the olde Church in the time of the Prophet Elias The summe hereof is thus much That as it was in the time of Elias so it is in the times of Paul the Apostle then very many Iewes were preserued in Israel frō Idolatty though Elias knew not of them so now though Paul were ignorant of it
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue thēselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
vnder his snaresat his pleasure whatsoeuer they thinke to the contrary 2 Tim. 2 26. Secondly it warnes all Christians greatlie to feare God which hath such fearefull executions of his anger Who wil not be afraid to disobey the word of that God which for the cup of mercy truth and sounde Doctrine being dispised can giue men to drinke a cup of fury of error and madnesse Not that hee powers into men any naughtinesse but stirs vp that which before lay hidden which causeth sinners to drinke in more sin greedilie and to delight in doing euill with continuall thirst in such poysonfull and deadly cups Silas Proceede now to the second part of the description of an hard heart and tell vs what it is to haue eyes where-with one cannot see and eares wherewith one cannot heare Silas To haue eyes and eares vnfit to see and heare or such eyes and eares wherewith they were not able to see and heare as in Math 13 15. eares dull of hearing and their eies heauy and shut as in Esay 6 10. and 29 10. Men vse to say As good neuer a whit as neuer the better so as good not to see or to heare as by hearing and seeing to be neuer the better But this is not altogether to be meant of bodily eares and eyes but by a metaphor which translateth to the soule that which is proper to the body and then eyes and eares doe signifie here such a minde so blinded with ignorance as it cannot knowe the true doctrine of saluation and such an hearte as cannot obey the Gospell The summe then heereof is thus much that the reprobate Iewes though they had eares and did heare Gods word and eyes to see Gods workes with the sence of the body for they heard Christ and his Apostles and saw their myracles yet not all with the assent of the Soule which was so farre from taking any profit to amendment and saluation by that which they saw and heard as they became rather blind in their vnderstandings and in their wils more peruerse and obstinate Tim. What are the parts of these latter words being thus opened Silas Two parts or things to bee obserued First an vndeserued mercy Secondly a iust and sharp punishment Tim. Wherein did mercy 〈◊〉 goodnesse shine forth towards the reiected Iewes Sil. Foure wayes First in this that their power of hearing and seeing was not taken from them This mercy though it be contemptible because it is common yet it is a great mercy as would bee well perceiued and felt were any of vs depriued of those corporall faculties Secondly there was affoorded them the best obiects of sight and hearing to wit the word of God which the Prophets first and after Christ declared to them thereby calling them to repentance and faith Also many and most excellent myracles of healing the sicke quickning the dead restoring sight to the blind c. Besides innumerable works of creation and gouernment I say workes both of mercy and iustice ordinary and extraordinary which were continually before their eyes to moue and stir them to God-wards Thirdly that the things which they did heare and see were not onely wonderful and singular but also that oftentimes and not seldome they did see and heare them which is signified by the doubling of the verbe Math. 13 14. In hearing they shall heare For whensoeuer a verbe is put before and thereunto is added an infinitiue moode beeing turned by a gerund thereby is signified an often and vehement action Lastly that besides these externall means offering grace to them they had inwardly engrafted into them some iudgement of conscience and there was giuen them some light of vnerstanding which none can deny but that they are the good gifts of God Tim. But alas they had no profite by all these but hurt rather Silas It is true that they had no profite by them but it was through their own default but as the sunne is no lesse glorious and bright because weak eies are offended therwith nor a plaister or oyntment lesse precious because it preuailes not to health So Gods good guifts his good word and workes are not the woorse to be esteemed because they did not benefit such as had them For as the vncurablenes of the wound or disease may make the Phisition or medicine frustrate without verbue which yet loose not their value so obstinate maliciousnes of the heart in wicked men maketh voyde Gods mercies which yet in themselues be such as deserue to be loued and praised Tim. What is the doctrine from hence Silas That there be no castawaies so wretched which doe not in some sort tast of Gods mercies as may appeare by Psalme 145 9 also by Rom. 2 4 5. and by Heb. 6 4 5 6. Euen such as blaspheme the Spirite by malicious hating and reproaching the known truth of the Gospell yet haue plentifully and diuersly felt Gods goodnes yea the diuels are not without some sence of it in that they are spared from their full torments til the time of fianll iudgement Art thou say they to Iesus come to 〈◊〉 vs before the time Mat. 8 29. see Ephes. 2 2. Also the bodyes of the wicked lye in the graue vntill the day of iudgement without any paine which is Gods great mercy The reason of this doctrine is to take from the wicked which shall perish all excuse this reason is laide downe in Rom. 1 20. The heathens had some knowledge of God by his creatures to leaue them without defence and apology least they should say We knew nothing of God had wee not beene ignorant we would 〈◊〉 liued better And secondly it serues to commend the very great kindnesse of God to vs for our imitation as in Luke 6 35 36. Mathew 5 45. Tim. What is the vse of this doctrine Silas It doth reproue such as doe euilly entreate Gods children vsing them without mercy How farre vnlike be these to God who hath mercy euen towards such as be not his owne but are vngodly sinners yea enemies and strangers from him Tim. What was the sharpe punishment obserued in these last words Silas To take no fruite at all but harme rather by that which these men heard and saw euen a farre greater blindenes and obstinacy both of minde and heart which are more besotted dulled and indurate or hardened by the doctrine and actions of God And it is so much the greater because wicked men feele it not it being such a greeuous curse and iudgement as there is none to bee matched with it for horror no not sicknesse plague nor deafenesse nor lamenesse nor imprisonment nor banishment nor dearth nor languishing death nor cruell bodily torment nor any other iudgement whatsoeuer can bee compared with a deafe and blinde soule that is to say with an hardened heart when it is the punishment of former disobedience and sinnes My reasons heereof be first because this punishment is spirituall and hath in
in respect of his absolute power and neuer were done nor shall be done God could of stones raise vp children vnto Abraham and haue sent leg on s of Angels to his Sonne to deliuer him from the hands of the Iewes yet did neyther the one nor the other Doe wee not finde fault with the Papists for reasoning a posse 〈◊〉 in the matter of the Sacrament because there bee sundry things which God neuer will doe nor doeth though hee could doe them Silas It is true indeed from the power of God seuered from his will wee cannot firmely reason for so wee might conclude that there bee many worlds that the world should last alway that men should not dye that a man hath two soules c. because God can doe such things Therefore it is foolish in the Papists to inferre that Christ his naturall body is locally present in the Sacrament because God is able to do i vnlesse they could proue that it were his will to haue it so We doubt not of Gods power if once wee see any sure euidence of his will out of his word It followeth by good consequence God is willing to do this or that therfore he can do it it shal be done indeed We haue thē to consider Gods almightines not simply in it selfe as it is infinite vnlimited but as it is limited boūded by his word wil. The Apostle then reasoneth well that seeing God by his power could conuert the Iewes to the faith of Christ therfore it should be so because Paul was assured by the prophesies of the word see verse 26 27. and by good sound reason that it was the will of God to haue it so verse 24. Tim. What is then our lesson from hence Sil. That in those things that God willeth promiseth wee must strengthen our faith by the meditation of Gods power and might after the example of Abraham Rom. 4. 21 also of Paul 2. Tim. 1 12. 1. Peter 1 5. Iohn 10 29 30. Gods power is the maine prop of his childrens faith Secondly seeing the conuersion of the Iewes is attributed to the power of God hence we learne that to repent lieth not in our hands Therefore they doe erre which ascribe it to the power of their own will in whole or in part also such as bee conuerted owe all praise vnto God for such a wonderfull worke and such as be not to their owne endeuour must ioyne prayer earnest and constant and wayte vppon God in reuerent and diligent vse of all good meanes Tim. But how may it appeare to be a likely matter that God is willing the Iewes should be restored to Christianity Sil. Thus God did graft the Gentiles being wilde Oliues into the true Oliue therefore it is more then likely that he will plant in againe the Iewes being naturall branches the Iewes being so called because they came and were born of parents to whome the promises did belong and so were not the Gentils Now in reason it is an harder matter to graft in a wilde branch then that which was once a true branch because that is beside against nature but this is agreeable vnto the order of nature therefore more easie Also there is more agreement betweene a graft or science which was broken off and his owne stocke then betweene a strange braunch and the tree Lastly if we regard Gods counsell there was nothing in the wilde Oliue amiable which might induce God to graft it in or to take such paines and be at such cost as I may speake as to take boughes from the wilde Oliue to knit them to the true Oliue that is the holye Church of Christ. If then he did this why may wee not iudge that he is willing to replant the Iewes into their owne oliue Let all Christians then heartily pray to God that he wil hasten this happy work and take heed lest by their dissolute and wicked liues they be an hinderance vnto it woe to vs if we be so DIAL XX. Verse 25 26. For I would not Brethren that ye should be ignorant of this Mystery least ye should bee arrogant in your selues that partly obstinacie is come to Israel vntill the fulnesse of the Gentiles bee come in and so all Israel shall bee saued Tim. HOw doth this Text agree with the former Silas It hath the same drift namely to keepe the beleeuing Gentiles from despising the vnbeleeuing Iewes touching whom Paul hauing already taught that their conuersion to the faith of the Gospell is both possible and easie such as may be also easie enough now he telleth vs that their grafting in and ioyning to the Christian Church is not onely credible and probable but that indeede it certainly shal bee it beeing a thing which God will haue to be and none can resist his will for it is vnchangeable and omnipotent and this he doth proue by sundry reasons as first by an Apostolicall oracle or by his owne testimony or rather by the testimony of God manifested to him which is grauely set downe in verse 25. Secondly by a propheticall authority or by two Scriptures cited out of the Prophet Esay verse 26 27. Thirdly from the dignity of the Iewes being borne Gods deare and chosen people ver 28. also from the nature and condition of Gods guifts and calling verse 29. Lastly from comparison of Iewes and Gentiles from the common end of their miseries wherein through sin both were plunged that God might haue occasion of shewing mercy to the elect of both people verses 30 31 32. c. Tim. What is the summe of the first reason in verse 25 Silas This Paul an Apostle of Iesus Christ by the inspiration of the Holy Ghost beeing himselfe first taught that the Iewes should in great number turne to Christ before the end of the world doeth affirme and propound it to be knowne of the Church therfore certainly and without all faile it must bee so For whatsoeuer the Apostle wrote or spake to the Churches by the directiō of the Spirit is the word of God 1. Thes. 3 13. and one title thereof shall not fall to the ground or be vnfulfilled Tim. Why doth he call them brethren Silas That by declaring his loue he might draw them to attention for the same purpose he calleth and commendeth this trueth for a mystery nowe men doe willingly heare and marke secrets or hidden matters Of which mystery the Apostle setteth downe the ende or vse least they be also wise in themselues see Pro. 3 7. Rom. 12. 3. In which places wise is vsed in the worst part for proude or arrogant for arogancy is an effect arising from a greate opinion of a mans own wisedome and guifts as if they were gotten by themselues and their owne strength Tim. Rehearse the parts and members of this mystery Silas First that blindnes is happened to Israel in part onely Secondly that it shall last till the fulnesse of the Gentiles come in Thirdly
partakers of his promises and election Tim. How doth Paul passe on and come vnto these two arguments Silas By a preoccupation wherein there is a secret obiection answered The obiection is this The Iewes are enemies to the Gospell they hate and hinder the preaching and spreading of it God hateth them and howe then may we thinke hee will saue them as you auouch Vnto this the Apostle answereth by a distinction thus They are hated indeede for the Gospel sake vnto which they are enemies and for your sake whome they loue so little as they thinke the worse of the Gospell because you professe it But in other respects they are beloued of God because of the promises made to their Fathers and because of Gods election which cannot be made voyde by their present vnbeleefe and resistance of the Gospell because the gifts and calling of God neuer changeth Tim But how is it possible that the selfe same persons shold be both enemies and bee beloued to hate and to loue are contraries and cannot at one time bee in a Man much lesse in GOD Silas Sundry answeres may be fitted to this question and doubt to satisfie it First the selfesame Iewes may be hated loued of God at sundry times hated whiles they continue in vnbeleefe beloued when they be conuerted to the faith as in verse 23. Secondly it may bee meant of diuers sortes of Iewes such as spurne against Christ are enemies and hated but the remnant beloued which belong to Gods election and do beleeue Thirdly it is true in diuers considerations in regarde of their present minde to the Gospel hated bur in regarde of their elect Fathers beloued and precious but the fittest answere heereunto is to vnderstand this not of particular men and women among the Iewes but of the whole Nation which was reiected and hated for infidelity yet not vtterly cast out because of the Couenant made with their Fathers as the Riuer is still the same although the water which runneth by bee not the same so it is the same Nation of the Iewes because of lineall descent though consisting of diuers generations and of vnlike conditions Thus then the answer of Paul may summarily be collected that if God looke vpon the Iewes according to their present estate as they doe not admit but kicke against the Gospell he hateth them and worthily abandoneth them but as he considereth his people not after their euill deseruinges but according to his owne free election and that promise which God hath made to Abraham and his seede God so loueth them and in his time will vouchsafe his grace vnto them because howsoeuer all men be lyers yet God remaineth constant and altereth not his wil and counsell verse 29. Tim. But is not God changeable seeing hee sometimes loueth and sometimes hateth Silas No verily God still remaineth one the same euer like himselfe howsoeuer things and persons are often changed such as he will haue to change and at such time as he appointed their change What God hath decreed to be perpetually shall be so and what hee hath ordained to bee mutable shall bee altered but himselfe varieth not with him is no shaddowe by turning Iames 1 17. Tim. Come now to the words and tell vs to whom the Iewes are enemies Silas First to God whose enemies they are hating him and hatefull to him Secondly vnto all godly persons Paul and others for Gods enemies are our enimies and his friends must be our friends Gen. 12 3. Psal. 139 21 22 And this Paul doth proue by two Reasons First because they beleeue not the Gospell but striue fight against it Secondly for the Gentiles sake which may haue a double sence either that the Iewes for their vnbeleefe being cast out the Gentiles might bee called in and enter into their voide roome or else for your sake that is because they see you embrace the Gospell euen therefore they resist the Doctrine of Christ and abhorre you for making profession of it thus I iudge it should be taken Tim. What Doctrines are wee to learne from these wordes thus declared Silas First that God is an enemy and hateth such as be aduersaries to the Gospell of his Sonne The reason heereof is good because the Gospell proceedes from God himselfe as author also it entreateth of his grace and mans saluation and is the worde of his Wisedome wherein hee hath vttered his counsell for mans eternall happinesse being a word of trueth and reconcilement Therefore such as oppose and oppugne this word cannot be but odious to God Tim. What is the vse that wee are to make of this first instruction Silas First it sheweth the most miserable estate and condition of all Heretickes Papists Iewes Atheystes scoffers prophane worldlings of which Paul saith Phil. 3 18 19. they be enemies to the crosse of Christ that is to the doctrine of Christ crucified and therefore God abhorres them and their end must be damnation without hearty repentance If God wil take vengeance in flaming fire of them which be ignorant of his will and do not know the Gospell 2 Tim. 1 8. how will hee torment such as by word false opinions writing or sworde and persecution be enemies to the Gospel Secondly this admonisheth vs whom we must account our enemies how farre foorth namely not for our priuate profit or pleasure but for the Gospel mens saluation sake with such as hurt these wee must haue irreconciliable difference so long as they set themselues against the Gospel and do not repent Which reprooues men-pleasers and time seruers who for lucre and worldly case and dignity are ready and forward to haue vnity with Gods enemies to compound light and darknesse to set agreement between Popish Idolatry and Christian religion between Christ and Antichrist as if they would endeuour to accord fire and water a 〈◊〉 matron an arrant strumpet heauen and hell see Deut. 13. 5 6 7. 2 Cor. 6. 14. 15. Tim. What is meant by beloued and of whome is it meant Sil. Beloued signifieth deare vnto God not to the faithfull onely of which loue there bee two causes rendered First the election of God Secondly their Fathers and the couenant with them Tim. What is meant by electing Silas The externall grace of the couenant whereby God choose this people from amongst all other nations of the earth to be his people Deut. 32 8 9 Secondly eternall election whereby he chose many of them in Christ to be heires of eternall life this couenant and election are perpetuall and not temporary Tim. What Fathers are these he speakes off Silas Abraham Isaac and Iacob and the other Patriarchs to whome God made a solemne promise to be their God and the God of their seede The summe is Seeing the election of God hath such force and vigour in this peo ple of the Iewes and God did loue their Fathers and gaue them a promise to saue them and their posterity
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
of iudgement because he is that euerlasting and mighty Iehouah of whom Esay the Prophet spake before Esay 45 25. where the people of God oppressed by Tyrantes are exhorted to make the Lord God their refuge and to flye to him for saluation and suecour I haue sworn by my selfe saith God that vnto me euery knee shall 〈◊〉 and euery tongue shal swear Heere we must note that Paul as hee leaueth out some wordes beeing vnpertinent to his purpose so instead of swearing he puts heere confession being a more generall worde for a more speciall For an oath is a solemne profession of God that he is the searcher of the heart the iust Patron of truth the seuere auenger of salshood Also obserue that bowing of the knee by a metonimy of the signe is put for that whole subiection and diuine homage and worship which belongeth to the maiesty of God our Lord as in Phil. 2 9 10. and Ephes. 1 21 22. is expounded Now these things spoken of Iehouah first by Esay and after by Paul applyed heere to Iesus Christ this euidently sheweth that he is that Iudge and soueraigne Lord vnto whom all knees must bow in token of subiection before whose tribunall all must appeare and bee driuen willingly as Angels and men elect or vnwillingly as reprobate men and Angels to confesse him to bee the very true God and vniuersall 〈◊〉 of the whole world at what time the Arrians Samosatenus Seruetus Iewes and all other hereticks which baue denyed directly or by consequence the euerlasting diuinity of the Sonne of God shall haue their mouths stopped with perpetuall contempt and shame yea and all vngodly sinners which eyther haue not regarded to know or refuled to obey this Christ speaking and commanding in his word shal then be filled with horror when they shall see him to be God and Iudge of all whom by their disobedience to his voyee they spurned against It were therefore a happy thing if now disobedient impenitent sinners would often thinke of this that they must al stand before the tribunall seate of Christ which is not so terrible to the vngody and contentious that loue not peace and holinesse but it is as comfortable to such as study to liue peaceably and holily for they shall stand to be absolued and crowned as the other shall stand to bee condemned and confounded Therefore let euery Christian not so much looke to others what they be or do as to their owne life how they themselues liues for euery one must giue an account of himselfe and his owne dooings and not of others and euery one shall receiue according to that not which another but which himselfe hath done 2. Cor. 5 14. Repent therefore as all other secure sinners hauing this dreadfull day euer in your thought as a whip and Scorpion rather to driue from the loue and seruice of your sinfull lusts especially ye busie medlers curious priers and obseruers of other mens actions and waies presumptuous Criticks of other mens persons whose holinesse and goodnesse is to thinke and talke how prophane and bad other men bee beeing henceforth to accuse your selues examine and iudge your selues and what yee finde euill and out of order at home speedily without delay and sincerely without dissimulation redresse that that when the Iudge commeth he is euen at the doore ye may haue reioycing in your selues Holde it for a grand pollicy of Sathan abusing our naturall curiosity to conuerte our eyes vnto the persons and wayes of others that wee and our owne workes being foreslowed wee might place our comfort in this that we can see how euill others bee and that wee are not so ill as they be as the Pharisie in Luke To remedy this alwaies remember and let it neuer bee forgotten at thy rising vp and lying downe thinke of it that thou must bee countable for thy selfe to answere thy owne cogitations words and actions Euery one shall beare his owne burthen then euery tub shall stand on his owne bottome euery fish hang by his owne gril This maketh nothing against wise charitable care of thy neighbours good but to draw thy eyes to looke to thy owne field to see it bee not too much ouergrowne and rest vnpurged whilst thou art foolishly and maliciously occupied in weeding another mans garden at a worde sithence the meditation of the iudgement of Christ is a strong preseruatiue against security and curiosity therefore enter into couenant with thy selfe euery day to consider it till thy heart be thorowly awakened Imitate blessed Paul 2. Cor. 5 11. 2. Tim. 4 1. DIAL VI. Verses 13 14 15 16. Let vs not therefore Iudge our another any more but vse your iudgement rather in 〈◊〉 that no man put an occusion to fall or a stumbling blocke before his Brother I know and am perswaded c. Tim. SHew vs the Coherence Scope and Method of this Text Silas His generall exhortation both to strong weak in the first v. is now closed he passeth to a special dehortation to the strong and more skilful Christians that about meates and other indifferent matters they offend not their weake 〈◊〉 So as the scope is to stay the strong from being on offence to them of lesse knowledg by the abuse of their Christian liberty As for the Method heere is a proposition dehorratory be circumspect and heedfull that ye 〈◊〉 not 〈◊〉 〈◊〉 Brother which though it be meant of meates yet it is put downo in the Thesis to teach that about all things not meates onely of indifferent Nature scandal is to be taken heed of that none be giuen v. 13. In v. 14. there is a secret obiection in Pauls person I beleeue that nothing is vncleane why then shold I abstain frō any meats for my Brothers sake To which Paul answereth two waies First by a distinction thus By it self or in it own nature nothing is vnclean but it becomes vncleane to him that so iudgeth of it Secondly it becomes vnclean when it is eaten with offence and griefe of a Brother verse 15. where three reasons are rendred 〈◊〉 disswade from offending or making sad our Brother First it is against the rule of charity secondly from the hurt which may come to our Brother who is in daunger of destruction by the offence giuen him yea a wrong is done to Christ in spilling the price of his bloode verse 15. Thirdly from an euill effect it will cause so great good as Christian liberty yea God the author of that good to be reproached verse 16. Tim. Now hasten to Interpretation and Doctrine with the vses and duties which we are to follow Begin first with v. 13. Silas The meaning is secing euery one must giue account of himselfe to God let vs no more iudge others but take heede and looke vnto our selues and our owne wayes that they be not offensiue Whereas Paul may seeme with one breath to speake contraries Iudge not but Iudge it is an elegancy
instructions in these words thus opened Silas That in the beginning of the Gospell when the Doctrine thereof was yet newe vnwoonted or vnknowne and the Church yet being as a tender plant or as a childe in the Cradle it pleased God to accompanie the publishing of his trueth with the gift of woorking myracles the better to countenance and confirme both doctrine and the Church Marke 16 20. These Tokens and wonders which at the first did ratifie the Doctrine as seales establish couenants are stil to this day of force to giue credite to the same doctrine taught now in the reformed Churches to be diuine and from heauen So as he which without a myracle will not now beleeue it when all the world beleeueth it he himselfe may be accounted a wonder We doe vse to water plants when they are newly set and but tender afterwardes being growne vp to be trees we cease then to water them so the Church and doctrine of grace when it was new needed confirmation by myracles but now it is growne old and vniuersally receiued there is no such vse of Myracles Let vs rather suspect the Popish religion to bee the new Religion and their Church no Church of Christ because they build the truth and credit thereof vpon wonders which are no perpetuall nor effentiall notes of true Prophets and true Church but common to all Prophets both false and true See Deut. 13 1 2. Mat. 24 24. 2 Thes. 2 9. and Reuel 13 13. False Prophets false Christs yea that Antichrist shall be permitted for the probation of the faithfull and perdition of the vnfaithfull to worke wondrous workes which are called lying wonders 2. Thess. 2 9. both because they be many of them but iugling trickes packed by the cunning of Friars and for that they tend suppose they should be done to deceiue men to establish their lyes superstitions and heresies of Popery also because oftentimes they are done or do proceede from Satan the Father of lies Whereas all true myracles as our Text teacheth for their end doth serue to confirme the truth of the Gospell and for their beginning they alwaies be wrought by the mighty Spirit of God who alone can alter the course of nature and do wondrous things Satan and his imps do some things to be wondred at of such as cannot perceiue the causes of those things which impostures cunningly hide But if that miracles were necessary we are not vtterly destitute The straunge proseruation of Luther and Q. Elizabeth against many deadly enemies is maruailous if not myraculous also the discouering of the Gun-powder Treason in so strange a sort Maister Hawks clapping his hands thrice for ioy in the fiery flame Cranmers hart whole in the fire his body being burnt as it hapned to others are not these wondrous matters Tim. What may wee obserue from the end of the 19. verse with the 20. and 21 Sil. It commends to vs these few instructions Whereas Paul had filled with the Gospell that is had brought to the faith of Christ by plentifull and diligent preaching the Gospell so many people and prouinces as were mightily distant one from the other as I Hyricum which is thought to be that which at this day we call Slauonia is distant from Ierusalem the Metropolis of Iudea which in a right line is iudged to be about 350. Germain miles but was much larger space going by circuites and fetching compasses as it is knowne he did In this example of the Apostle I say carying the word to such Barbarians and superstitious places with such extreame labour and both manifest and manifold dangers whereof we reade in the Acts and in 2 Cor. 11. wee haue the Image of a faithfull Minister filled with loue of Christ his Kingdom and mans saluation to the reproofe of such as with farre lesse paines and no perrill at home may and ought to preach Christ euery Saboth and will not and it giueth due encouragement to all such as do the Lordes worke with fidelity and industry to perseuer in theyr godlie course whereof they haue Paul such a noble president patterne As God will looke for much of them to whom he committeth much so they which doe improoue their Talents and encrease them vntill they come to be tenne Talents such shall be set ouer ten Cities and enter into their Maisters ioy when the sloathfull shall heare Take him and binde him c. Furthermore as Paul in few words ran ouer an heap of Myracles and an infinite company of Cities in ver 19 to set forth his infinite labours to the example of others so in that he studied and did euen in an holy ambition as men striue which be greedy of worldly honour contend to fulfil the prophesies concerning the carying the name and Gospell of Christ where it had neuer beene preached by any before him yea where the sound of Christ neuer came Heerein first he did approue himselfe a true Apostle whose office was to call ignorant heathnish people to Christ and to constitute Churches which they might leaue to others to builde forwarde as Paul did in Ephesus and Creta 1. Timothy 1 34. Titus 1 4 5 6. Faire vnlike to that which Iesuites boast to bee done by them in India for neyther bee they commissionated for the whole world as the Apostles were neyther preached they the truth of the Gospell but their owne errors the traditions of Rome and gathered Churches not to Christ but to Antichrist to increase not Gods but Sathans kingdome making them an hundred times worse then they were before yea by their extreame cruelties making the name of Christ odious to those Pagans Secondly in that Paul sought as well to instruct such as were conuerted as to gaine to Christ such as were strangers from him we see againe his affection to Christs glory and kingdome which should bee a spur in the sides of all Christs true Ministers to quicken them to al care and labor for the enlarging of Christs flocke and getting to themselues testimony of their calling from God by the zeale of their hearts and fruites of their indeuour as Paul had from the accomplishment of propheticall Oracles whereby his extraordinary Apostolicall function was warranted to him selfe and the Churches of Christ. DIAL V. Verses 22 23 24 25 26 27 28 29. Therefore also I haue beene let oft to come vnto you but now seeing I haue no more place in these quarters and also haue 〈◊〉 desirous many yeares agoe to come vnto you when I shall take my iourney into Spaine I will come to see you c. Tim. VVHat is contained in all these verses Silas The hope and promise of Pauls cōming to the Romanes which he setteth foorth by the mouing cause to wit the vacancy of his businesse in these parts where he was Secondly by the feruency of his desire which he had a long time to see them in verse 22 23. then by the circumstance of time when hee woulde come to wit when
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
Luke hauing so good occasion to mention him Acts 28. haue passed him ouer in silence and Paul hauing beene a free prisoner for two yeares at Rome complained that all forsooke him What Peter too no verily which argueth all this space Peter not to haue beene at Rome Sure it is impossible hee should sit Bishop there so many yeares full 25. till the last yeare of Nero as popish Chronologers reckon and to suffer martyrdome there and haue his Sepulcher ther. Or if al this were true what is this to the Pope being no successor to Peter in doctrine and piety whatsoeuer he be for place and dignity If he had succession of his chaire a thing more then questionable yet hee had none of his faith From which Rome nowe how farre it is gone from ancient Rome hath beene in sundry parts and passages of this Epistle obserued and in many other more learned and vnanswered nay vnanswerable treatises hath beene of late demonstrated both at home abroad so as were not their fore-heads of bras their hearts of adamant their consciences seared with an hot iron they would blush for shame and repent with sorrow that they had so long striuen for Dagon for an idolatrous religion and for Babylon a Mother of abhominations and whoiedomes Reuel 17. 5. Of whose cup of fornications as they still delight to drinke so they certainly shall drinke with her of the cup of Gods vengeance Reuel 18 4 and 16 19. By the Churches of Christ hee meaneth particular assemblies members of the vniuersall Church neere to the places where Paul was nowe remaining professing the faith of Christ and denominated by their places where they were as the Church of Corinth Galatia Antiochia c. DIAL II. Verses 17 18 19 20 21 22 23. Now I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine which you haue learned and auoide them 18. For they that are such serue not the Lord Iesus but their owne belles and by good words and faire speeches deceiue the hearts of the simple 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise to that which is good and simple concerning that which is on ll 20. And the God of peace shalltread Sathan vnder your feete shortly The grace of our Lord Iesus Christ be with you all Amen 21. Timotheus my work-fellow c. Tim. HOw doth the Apostle proceede and what things be contained in these verses Silas When he had mentioned and saluted diuers godly persons amongst them whom hee would haue to set as examples to follow now hee admonisheth them whome they are to eschue namely hereticks and schismaticks which by opinions rent themselues from the truth of doctrine or in their wicked manners giue scandals Touching these hee would haue them marked and narrowly looked into because they are not easily found out and through negligence of ouerseers they doe creepe into the flocke Secondly hee wisheth to auoide them both by shunning priuately their company for feare of taking infection from them and of hatdening them by our familiarity and by shutting them after once or twice admonitions Titus 3. 10. out of publike assemblies by excōmunication which is the sword of the Church to strike and cut off rotten and pernicious members Also by casting them into banishment if they goe on to peruert others which is the Magistrates care and part verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents which at Corinth and Galatia had bia and were like enough to be among the Romanes also to wind in themselues to disturbe the peace destroy truth and vnity of the Church which Sathan in his members most studiously endeuoureth therefore hee giueth certaine notes whereby to know these seducing and scandalous persons The first is they seeke to turne men from the true doctrine such as ' Paul in this Epistle and other Apostles in their Sermons and writings taught broaching opinions eyther ex diametro contrary or at least besides para signifies both as Rom. 1 26. that doctrine which is apostolical The purity of the wholesome words of Christ is corrupted when ought eyther other or otherwise is brought in eyther when truth by humane inuentions is adulteiated or false doctrine apparantly crossing the Scriptures is maintained 1. Tim. 1. Gal. 1 8 9. This is then one signe of a deceiuer to leade awry from ancient doctrine receiued from the beginning by the ministry of Christ and his Apostles Iohn 2 20. Another signe in verse 18. is their hypocrisie howsoeuer they indeed ought to be and in words doe pretend to be seruants of Christ hauing his name Iesus Lord c. and the profession of him much in their mouths as if they were the onely persons that tooke pleasure care to please serue and honour him to defend his saith and religion yet they doe nothing lesse being enemies to his doctrine and true seruants Phil. 3 18. and thinke they doe a meritorious acte to destroy true Christians Mat. 10 17 18. Iohn 16 2 3. The third signe is their ende they aime at which is to serue their belly for filthy lucre they teach things which they ought not 1. Tim. 6 5. Titus 1 11 12. making their belly not Iesus Christ their God Phil. 3. 18. And who would not be ashamed to haue them for teachers who haue their belly for their God coyning new false opinions for temporall commodities sake The fourth marke is from their arte and practise which they vse when they will seduce it is by faire and flattering speeches whereby they steale away mens hearts pretending their good when they meane it not as the Serpent circumaented Eue promising much and performing nothing speaking pleasing things as if they would lay bolsters of doune vnder their elbowes Ezokiel 13 18. and with sweete sugred words praising both the persons and doings of such as they would ensnare like Phisitions who minister delectable things so these sooth and smooth ouer mens faults commending where they should condemae and this is signified as Origen thinketh by sheepes cloathing Mat. 7 15. As greedinesse for their bellies declares them to be rauenous wolues as the Crododile by shew of pitty and humanity doth beguile such as come neere him so do these corrupters seeke nothing but to deceiue by their flatterings like Iudas or Ioab speaking sweete words that without suspition they might put out the sting of erronious doctrine and this their cunning makes it so hard to discouer them and so much the more needefull to marke and obserue them The last thing whereby they are heere noted is the obiect whereupon these impostours doe worke and it is vnwary and heedlesse people which neyther mistrust nor marke their malice Widdowes whose houses they deuoure vnder pretence of prayers and blessings such as Paul speaks of silly women
4. v. 14. Law how contrary to pro mise Law of faith what Ch 3. v. 27. Labour a Christian life full of it and why ch 13. v. 13. Love see Charity Lust how manie kindes good and euill of sundrie forts ch 7. v. 7 26. Lust before consent is sin in the regenerate Ch. 6. v. 12. and Ch. 7. v. 7. Lust what a pestilent thing ch 7. v. 8 9. Lust inumerable all rebels against the spirit ch 6. v. 12. ch 7 v. 23. Lusts great paines taken to subdue them Chapt. 6 12. M. Magistrates their originall kindes degrees office end for which appointed see authority Maliciousnesse chap. 1. v. 29. Man olde and new Why sinne called man Chap 6. verse 6. Man his fourefold estate 1. by Creation 2. by Corruption 3. by regeneration 4. by glorification ch 5. v. 10. Many what it signifies ch 5. v. 19. Marriage is of God indissoluble till death ch 7. verse 1 2. Marriage what it is what contrary to it how to bee vndertaken Marriage second lawfull Marriage spirituall howe excellent ch 7 1 2. Masse Popish absurd abhominable ch 6 v. 9 10. Merit ouerthrowes grace ch 11 6. Merit none by works and why ch 2. v. 6. Chap. 8. ver 18. Meates defile when eaten vvith opinion of cleannes or with offence to other or when the eating of them is against charity and hindereth edification ch 14. verse 14 15 c. Meates forbidden by the Law became pure vnto the faithful ch 14. v. 20. Meates taken in excesse or defect do pollute the conscience ch 14. v. 17. Myracles their names kindes author instrument vses no sure note vnto the truth or Church Chap 15. v 19. Ministery how excellent a function and necessarie ch 15. ve 16. Mysterie vnto how manie things applied in Scripture Chap 11. verse 25. chap 16 verse 25. Mystery the vocation of the Gentiles Also the reuocation of the Iewes and why ch 11. v. 25. Mortall our body why ch 6. v. 12. Murther kinds occasions the greeuousnesse of it ch 1. v. 29. N. Nature by it wee bee sinners and vnder wrath ch 5. v. 8. Nature Law thereof what and how by it Gentiles do the things of the Law Ch. 2. v. 14. Neighbour who and how to bee loued chap. 13. ver 9. Night what and how it is past chap. 13. v. 12. O. Oath what the sorme of it the kindes the ende of controuersies the abuses of an oath ch 9. v. 1. Offence what the kindes why none to be giuen Ch. 14 v. 13. Opportunitie of doing duties not to be let slip chap. 13. v. 11. Ordinances of God to be submitted vnto See authority Originall sinne what why so called to bee repented of ch 5. v. 12. Ch. 7. v 7. Original sinne no mouing cause of reprobation chap. 9 11. Once Christ died why that sufficient Ch 6 verse 10. P. Papists by doctrine of merit ouerthrow grace Chap. 11. v 6. Papists enemies to Christ to their owne iustification and saluation Chap. 10 ve 4. Petcr whither at Rome ch 16 verse 15 16. Pope will not 〈◊〉 subiect to higher powers Cha 13 verse 1. Pope claimeth both swords Ch. 13. ve 〈◊〉 Pope his intolerable pride no head of the Church Ch. 12. V 4. Against God in the doctrine of merites and against man in King-killing Doctrine chap. 11. Patience groundes of it Chap. 12. Perswasion of Faith 2. of Charity the one infallible the other coniecturall Ch. 8 v. 38. Passion why sin so called Ch. 7 ver 5 6. Perfection none in this life but imaginary Perfect howe the will of God is Ch 12 v. 2. Pleasing God Chap. 12 v. 1. Poore who why to be releeued Ch. 15. v 6. Powers to be distinguished from the persons and abuses and manner of acquisition Ch. 12. v. 1 2 3. Prayer to whome why to God alone mentall voeall a fruite of faith and note of 〈◊〉 Ch. 10 v. 1 13. Prayer must haue feruency and affiance Chap. 8 V. 14 15. Prayer how a note of Adoption ibid. Prayer how continual ch 12. v. 12. Prayer the hinderances of it how to ouercome them Chap. 1 v 9. Praier an helpe vnder the crosse Ch 12. v. 12. Prayer comes of the holie Ghost Ch 8 v. 26. Prayer of great force and vse Chap. 15. ver 30 31. Prayer for Saints liuing not for the dead Prayer a strong weapon ch 15. v. 30 31. Preaching what it is how necessary to beget faith ch 10 v. 14 15. Preaching the chiefe work of a Minister Ch. 10. verse 14. Promises howe sure the kindes of them Ch. 4 Prophets foretold of Christ and taught the Doctrine of grace though not so clearly as the Apostles Chap. 1. v. 1. Ch. 15. v. 26. R. 〈◊〉 with God Chap. 5. v 1. Ch. 5 v. 10. Recompence so sin is called Ch. 1. v. 27. Religion Christian reasonable seruice Ch. 12. V. 1. Remedies three against affliction Chap. 12. verse 12. Reprobation that it is why it is the markes and fruites of it Ch. 9. ver 11 12. Chap. 11 v. 7. Reuenge forbidden vs why Ch. 12. v. 19. Reward how belonges to workes Ch. 2. v 6. Riches of bounty c. Ch. 2. verse 4. Rich mercy Ch 9. v. 24. Rome new how it differs from old thoroughout this Epistle to be seene Rome threatned to be cut off for high-mindednesse and so fulfilled Ch. 11. v. 21 S. Sacrament what how many what is 〈◊〉 mon vnto them all the vses and benefits which com by them ch 2. v. 25. ch 4. v. 11. 〈◊〉 two wayes men doe erre about them Ch. 6. v. 〈◊〉 Sacrifice taken properlie and improperly Chap. 12 verse 1. Sacrifice properly taken Legall and 〈◊〉 ch 12. v. 1. Sacrifice legal the kinds ends of it it determined in Christ the proper Sacrifice of the Gospell ch 12. v. 1. Sacrifice proper or Christian howe many and the conditions of it ch 12. v. 1. Scripture what it signifies ch 1. v. 2. Scriptures how to knowe them to be Gods word ibid. Scripture a perfect Iudge of 〈◊〉 and Canō of saith and manners ch 12 verse 2. Scriptures contayne the good acceptable and perfect will of God chap 12. verse 2. Scriptures best and surest interpreters of themselues Ch. 11 v. 8. Scriptures how to be read and heard ch 1. v. 2. Ch. 9. v. 12. Saints who how by calling What this worde may put vs in minde of Ch. 1. v. 7. Ch 15. v. 25 26. Saints in truth and by profession onely ibid. Sanctified nature of Christ healeth our corrupt nature ch 8. v 2 3 4. Sanctification the parts of it how represented and ratified in baptisme Ch. 6. v. 3 4. Seuerity of God against sin how great ch 11. v 22. Serue sin what it is and how knowne ch 6. 〈◊〉 6. 20. Seruice of sinne how vile ibid. Seruant of sin what ib. Seeking God aright or amis ch 3 v. 11. ch 10 v. 20. Secret see mystery Shame double 1 of face 2. of conscience Ch. 6 21.
from mee or any other to teach or to thinke God vniust in punishing Tim. What was learned by this Sil. That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory which ought to be so precious deare as we should not endure in our selues the least thought or in others the least word against it Tim. What is the third part of the answere Sil. An argument to proue his deniall taken from the proper office of GOD which is to bee iudge of all the world This argument is thus framed from hence If God be vniust in punishing then he cannot be the iudge of the world but it is his office to iudge the world therefore he is not vniust but they rather wicked which dare so charge him Tim. Wherein doth God declare himselfe to be iudge Sil. In two things first in the gouernment of the world which hee ruleth with great equity Secondly in the execution of the last day when as supreme iudge he shall render to euery man according to his works Tim. What was gathered from hence for our instruction Sil. First whatsoeuer punishment is inflicted vpon sinners either here in this world or in the world to come it is most iust because the iudge who is iustice it selfe doth it Tim. Whereunto serueth this Sil. First this serues to stoppe the mouth of all wicked men for howsoeuer they may be discontent and murmure yet God can doe no iniurie to any Secondly to teach Gods children contentment and patience in all aduersities which befall them sithence they proceede from a righteous iudge Thirdly it admonisheth all men in all places at all times to liue godlily and honestly because they are euer in the eie of their iudge now hee must bee impudent and desperate which will offend before the iudge Lastly it instructeth all iudges and rulers and whosoeuer haue any kind of power and authority ouer others to follow this great iudge of the world in doing iustly whatsoeuer they do to their inferiours by way of correction or reward For following him as their patterne they are sure to haue and finde him for their patron and shield in the euill day when most need is of his fauour and help DIAL V. Verses 7 8. For if the truth of God haue more abounded through my lie vnto his glory why am I yet condemned as a sinner and as wee are blamed and as some affirme that we say why doe wee not e-uill that good may come of it whose damnation is iust Tim. WWhat is the drift of this text Sil. To confute and answere a wicked and lewd slander obiected against his doctrine which was that the trueth of God through mens lye and vnbeleefe doeth more abound to his glory this was his doctrine which wee haue learned before howe to vnderstand it Tim. What is the slander and how doeth the Apostle answere it Sil. The slander was that Paul should affirme that men may doe euill that good may come of it which flander the Apostle answereth First denying the slander and secondly he threatneth the iudgement of God to the slanderer Tim. What is it that the Apostle calleth the trueth of God Sil. His fidelity and constancy in his promises when hee makes good indeede that which hee hath spoken with his mouth Tim. What doth this offer vnto vs Sil. A ground of our hope and an example for our imitation for God who is most true cannot deceiue vs so as wee may haue hope in him also wee must striue to be like him in truth Tim. What is here meant by a lye Sil. Not a word spoken vntruely or with purpose to deceiue but some act or deede wherein a man doth deceiue or violate his faith and much plight to God for wee are to know that a lie may be committed sundry wayes First in doctrine as they that taught iustification by workes of the law Gala. 3. Secondly in ciuill iudgement as they which pronounced false witnes against Naboth and Christ. Thirdly in gesture and countenance as in Ioab Cayne and Iudas Fourthly in words and common speeches either ieastingly officiously or hurtfully Fiftly in action of life as when a man hath made promise to God to beleeue and practise his word and yet otherwise liueth in vnbeleefe and disobedience this is here and elsewhere called a lie as 1 Iohu 2. 5. 6. Tim. What was our instruction from hence Sil. That we should labour to liue as wee profesle least we be accounted liars to God to his Church to our selues and in our owne consciences Tim. Shew vs now how our lye doeth turne to Gods glory Sil. As sinne profiteth Gods children so it turneth to his owne glory to wit by accident as before is said for it is not in the nature of sinne which being a filthy thing is both against Gods glory and his childrens good but it is of GODS mercy that it turneth to his praise and their commodity whiles they become more wary after some sinne and Gods goodnesse more famous and renowned Tim. What other thing were we taught out of this verse Sil. Two thinges first in that the Apostle propoundeth the slander in the person of an vncertaine man it teacheth vs that wee must conceale the name of offenders when there is no cause to vtter them because the credite of other men must bee deare to vs. Secondly that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes nay the very imputation of sin they would not be so much as sinners Tim. What learne wee from the beginning of the eight verse and as wee are blamed c. and from therest of the verses Sil. First that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues Secondly slaunders cast out against the Doctrine of the Ministers doeth hurt both the name of the Minister and the faith of the flocke Thirdly that no euill faulte and crime may bee done to procure any good for a good pretext or a good intent nay a good euent of an euill action cannot make that action good that is euer euill which was euill from the beginning Tim. Whome doth this reproue Sil. Three sorts of men first the Papists who couer their owne blinde deuotion with the cloak of good intents Secondly blinde Protestants which doe euill things vpon pretence of good euents that bee like to follow and ensue Thirdly 〈◊〉 worldlinges who blame Gods children because they will not doe some little euill to compasse some great good which is directly against the rule of our Apostle that the least euill of fault or crime is not to bee done to gaine neuer so much good Tim. What learne we from the last part of this text Whose damnation is iust Silas Two things First they which slander the Doctrine of the Ministers shall not escape the righteous punishment of God Secondly such as wilfully do speak euill against the truth must not be answered with many words but