other things 〈◊〉 we heere in this Text Silas That naturally we are ignorant of the gospell because we cannot knowe it without reuelation from heauen We are not borne beleeuers Tim. Tell vs now what Faith is that which is the Iustifying Faith and whereunto the Righteousnes reuealed in the Gospell is imputed and applied Sil. Not that Historicall Faith which is but a bare knowledge nor the Miraculous Faith by which wonders are done nor the Temporary Faith of Hypocrites which vanisheth in time of affliction Math. 13. but that Faith which hath application of the thinges beleeued ioyned with the true knowledge and assuraunce of vnderstanding whence commeth confidence and boldnesse Tim. How many things are comprehended in this Faith Silas Fiue things First apprehension in laying hold on Christ. Secondly approbation in esteeming Christ aboue all or more then all Thirdly expetition in desiring him before all Fourthly Oblectation delighting in him more then all Lastly Expectation looking for the full inioying of his presence and glory Tim. What meaneth he to say From Faith to Faith Sil. Not from one Faith to another but from one degree of Faith to another from weaker faith to stronger from a lesser Faith to a greater Whereas this phrase From Faith to Faith by diuerse Interpreters is diuersly expounded as from an vnformed Faith to a formed which is Popish from the Faith of the Preacher to the Faith of the hearer Thus Augustine but amisse for a mans owne faith iustifieth therefore from faith of Parents to faith of posterity is amisse also from the faith of the old Testament to the faith of the new as Chrysostom thought not wel nor fitly from the Faith of one Article to the Faith of another as Anselme writeth from the faith of things present to the faith of thinges to come as the resurrection c From the faith of God promising to the faith of man beleeuing as Ambrose Martyr thinke yet the fittest and best exposition is of the measure of one and the same faith from faith beginning to Faith encreasing toward perfection Faith so much the more it groweth so much the more it maketh men sure of their Iustification there be the like phrases to this else-where in holy Scripture as Psal. 84 8. from strength to strength 2. Cor. 3 16. from glory to glory first from one degree of strength and glory to another so heere from an infirme Faith to a firme Faith Therefore the meaning of this forme of speech is as if it should bee said that this righteousnesse of God is gotten not by the workes of the Law but by the Faith of the Gospell alone for degrees of Faith alter not the kind of Faith a weake and a strong Faith be but one Faith which without deed doth iustifie according to that which is afterward written for explication of this Text in Chap. 3. verse 22. Tim. What doe ye call the weake Faith Sil. An earnest and constant desire to know Christ and to make application of his mercies to our selues Tim. What is the highest degree of Faith Sil. To be fully perswaded of a mans owne Adoption and of his owne Saluation as Abraham and Paul Rom. 4 21 8 38 39. Tim. Who are heereby admonished Sil. Such as presume of full Faith when they haue none at all Secondly such as thinke they haue none because they haue so little and mingled with many imperfections Presumption and distrust are the extreames of a true Faith Tim. What bee the fruits whereby a weake Faith may bee knowne Sil. These First daily exercise of priuate prayer Secondly true loue of the word and of Gods Children because they be so Thirdly true sorrow for sinne and earnest endeauour to mortifie our lusts 〈◊〉 diligence in the duties of our perticular calling Lastly patience in aduersity Also the fruits of a strong Faith bee these First to cleaue to God in great dangers as Stephen and Paul did Secondly to suffer ioyfully the 〈◊〉 of goods and life for Christ and his word as Antipas and Hebrewes did Heb. 10 34. 〈◊〉 2 13. Thirdly to belieue the promises when all meanes fight against vs as Dauid and Abraham did Rom. 4 3 4 5. Fourthly great contempt of the world Fiftly great 〈◊〉 and confidence in prayer Rom. 8 15. Sixtly burning loue of the Brethren 1. Iohn 3 14. Seauenthly bountifull releeuing the poore members of Christ Iesus euen to the empairing of our owne substance 2. Cor. 8 3. for Christ his sake if neede and cause so require DIAL IX Verse 17. As it is written The iust shall liue by Faith Tim. WHat is the drift of these words Silas To proue by authority of Scripture that whosoeuer belieueth the Gospell shal be accounted righteous and so be saued This sentence of Habakuk is also an illustration as if Paul should say This Doctrine by Faith to be iustified agreeth with the Prophets and is neyther new or absurd Tim. What may we note in this Text. Silas Two things First the manner how this authority is brought in As it is written Secondly the authority it selfe The iust shall liue by Faith Tim. What was obserued in the manner of alleadging this authority Silas These few things First that Saint Paul citeth not so much the verse as the Booke of Scripture wherein it is written Secondly that he contenteth himselfe to proue Doctrine by authority of Scripture Thirdly that he citeth but one Testimony Fourthly that the Doctrine of free pardon and imputed righteousnesse is hard to bee perswaded vnto men yet hath witnesse from the Prophets It hath euer seemed to humane reason very repugnant and a thing vnlikely to be true that a wicked liuer a periured person a common lyer a railer an oppressor an vnchast liuer a blood-sucker or such like only by belieuing the Gospell should suddenly become iust and be accounted righteous and vnblameable Against which Doctrine the Papists to this day like Dogs doe barke railing at it and the Preachers of it saying that it ouerthrowes all Lawes and Discipline and takes away out of mens society all vse of punnishments and rewards laying open a gappe to all wickednesse if it should be preached that without righteous works without any habite or actions of iustice only by Faith in Christ sinners may bee iustified with God Therefore out of good discretion to stoppe the mouths of calumnious slanderers and to put humane reason to silence Paul citeth this place of the Prophet least he bee thought to haue brought in a Doctrine full of nouelty and absurdity it being receiued long before in the Iewish Church by authority of propheticall Oracle which is three times alleadged in the new Testament First Heere Secondly Gal. 3 11. Thirdly Heb. 10 〈◊〉 to illustrate this Doctrine of iustice and life eternall to be had by faith alone and howsoeuer the Prophet who first vsed these words might aime in part at the refreshing and comforting of the godly in those troublous times vnder
iustified namely by beleeuing the promise This is proued by authoritie of Scripture the Scripture saith that Abraham was iustified by beleeuing therefore he was so iustified The text hath a Question For what c. Secondly an answer thereunto Abraham beleeued c. Tim. What learne we from the Question Sil. That the points of Religion are to be proued by Scripture Secondly from authority of Scripture an argument followeth affirmatiuely Thirdly that proofes of Scripture ought to bee brought fitly and sparingly Fourthly the wisedome of Paul in obseruing the phrase and course of Scripture Tim. Now let vs come to the answere the faith spoken of in Gen. 15 6. which the Apostle heere citeth was not meant of Christ but of an infinite posterity andissue Silas The answere heereunto is this First Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter that God would bee his shield and reward Secondly Abraham in his posterity foresaw Christ who was to come out of his loines Thirdly in all promises the promise offering Christ was wrapt as the foundation and roote of them all Fourthly it was Christ which spake to him at that time Gen. 15 6. for it was the second person who spake vnto the Fathers and 〈◊〉 〈◊〉 beleeued in Christ. 〈◊〉 the mercy of GOD whether it appeareth to vs spiritually or temporally is the obiect of faith and God is not mercifull but by Ielus Christ therefore they that beleeue any promise of mercy beleeue in Christ. Tim. What more doe ye obserue here Sil. To beleeue God and to beleeue in God are all one for to beleeue God is to giue credite to his word and to put our confidence in his goodnes thus Abraham beleeued God Tim. What more was learned hence Sil. That it is a wonderfull thing to beleeue God or in God because it obtaineth the praise of righteousnesse to him that doth it as it is written He beleeued God and it was accounted to him for righteousnesse This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith Tim. What other reasons may moue men to beleeue God Sil. Very many and substantiall as first because of Gods commandement Secondly because God being most true is worthy to be beleeued Thirdly there is great danger if wee doe not beleeue euen eternall death and the losse of heauen besides all temporall goods Fourthly it is a speciall seruice of God to trust in him Fiftly it is the cause of all other duties which spring from faith as the roote of all Sixtly therein is God most honored when he is trasted in and by the contrary much dishonoured for hee is thereby made a liar so much as lyeth in vs. 1 Iohn 4. 20. DIAL II. Verses 4. 5. Now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeues in him that iustifieth the vngodly his faith is counted for rightenesse Tim. VVHat is the drift of this text Sil. To proue iustification came not by woorkes but of faith by an argument of contraries three contraries set against three as first he that worketh not and hee that worketh The second contrariety is betweene fauour and debt the third is wages and imputation Tim. How stands Paules argument from these contraries Sil. Thus if Abraham were iustified by merit of works then he had his righteousnesse by debt and as a wages but his righteousnesse came to him not of wages and debt but of fauour and by imputation therefore hee was iustified not by workes but by faith Or more briefly thus If Abraham was iustified by fauour and imputation therefore not by desert of works but by beleeuing Tim. What is meant by him that worketh Sil. Not one that hath or doth works but one that desireth to deserue by his workes which appeareth by this First a beleeuer must be a worker and such an one was beleeuing Abraham Secondly wages and debt is giuen to merit not to works Tim. What learne wee by this that the reward is counted according to debt to him that will clayme it by merite of workes Sil. That eternall life is due to him that can fulfill the law this commeth by vertue of a compact or couenant which God hath made promising to them which doe the law that they shall liue by their works Tim. What is meant by him that worketh not Sil. Such an one as either hath no workes to commend him to God and deserue his fauour or hauing workes do put no affiance nor trust in them Tim. What was the doctrine here Sil. That wee must claime nothing by our workes the reason hereof is first because our good workes are ioyned with many euils Secondly our workes be not our owne Thirdly there is no proportion betweene our workes and the kingdome of heauen Fourthly our workes are a due debt Fiftly our best workes haue their imperfections and wants that we do not all good workes neyther do we them in perfect loue of God and our neighbour Tim. What is it to beleeue in him that iustifieth the vngodly Sil. To put trust in him that he will bee mercifull to our sinnes to forgiue them to vs for Christ. Tim. Who are the vngodly Tim. Such sinners as be straungers from God as all the elect be before their calling Tim. Doth God accept wicked men to fauour while they are wicked Sil. No but first hee forgiueth their sinnes And secondly of wicked hee maketh them good putting his holy spirit into them to regenerate and sanctifie them But at their iustification he findeth them vngodlie and maketh thē godly and he doth it both by taking away the guilt of all their sins by free pardon also by cleansing away the filthinesse of sinne by a powerfull sanctification Tim. What is meant heereby That his Faith is counted to him for righteousnesse Silas That the righteousnesse of Christ is reckoned the righteousnesse of that person which doth by Faith embrace Christ. DIAL IIII. Verse 6 7 8. Euen as Dauid described the blessednes of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose vnrighteousnes is forgiuen whose sin is couered Blessed is that man to whom c. Tim. VVHat is the drift of this text To proue that righteousnes is imputed vnto faith and commeth not by Workes The which the Apostle prooueth by the testimony of Dauid Psal. 32 1 2. Tim. What be the parts of this Text Sil. 2. First the Preface or entrance Euen as Dauid c. Secondly the testimony it self Blessed are they c. Tim. What note ye out of the Preface Sil. These thinges First that the testimony is cited without naming the Psalme or verse Secondly that the righteousnesse of Christ was preached to them that liued before Christ. Thirdly Paul so citeth the testimony as hee giueth the summe and meaning of it in few words which is thus much that Iustificatō is the
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
an Apostle was aboundantly enough Silas It is true Paul his owne assertion might haue sufficiently authorised this doctrine but for two or three especiall reasons hee doeth nowe as aften heretofore appeale vnto Scriptures repeating his wonted words as it is written His reasons bee these First to manifest and make good that which in his defence before King Agrippa hee had spoken that hee did witnesse no other thinges then those which the Prophets did say should come Acts 26 22. Secondly to preuent and put by the offence of the Iewes that they might not be scandalized and grieued with the doctrine of the Gospell wherein they should apparantly behold a great and full agreement between it and the Gospell Thirdly to commend the vse of the Scriptures that it alone is a perfect rule of faith and manners all-sufficient alone to demonstrate and proue all doctrines touching saluation so as we neede not for this purpose authority humane or traditions of the Church and vnwritten word Tim. What are we then to learne from this constant customs of Paul still prouoking to the authority of the old Testament for proofe of poynts and articles of religion Silas First the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings Nothing in the new Testament is taught to be beleeued vnto saluation which is not fore-told and foreshewed in the olde nothing promised in the old which hath not the acomplishment in the new so as the bookes of Euangelists and Apostles bee as it were commentaries of the Prophets as the Prophets be interpreters of Moses The new Testament is the illustration of the old as the old is the shadowing of the new both bee but one word and one Scripture as there is but one faith one Church whatsoeuer fanaticall and fantasticall men as Marcionites Manichees and others do dreame Secondly we learne that neither preachers publikely for doctrine matter of faith do teach ought which they cannot auouch and make good by authority of Scripture nor the people embrace as truth of God vnto their saluation ought which cannot bee shewed them to be contained in the written worde eyther for words expresly or for matter and meaning If any thing in the matter of Faith and saluation be saide or alledged without authority of Scripture it may be reiected with the same facility as it was alledged saith an ancient Father Whatsoeuer is necessary is manifest sayth Augustine Againe If I reade it not in the Canonicall Scripture I will not beleeue it Tim. From what Chapters of Esay are these two authorities drawne and fetched and how are they fitted vnto Paule his purpose Silas Heere be two Oracles of Esay the Prophet contracted into one as was done before in verse 8. The former Text or sentence taken out of the Prophet Esay ch 59. v. 20 there is a little alteration in the words for in Esay it is The deliuerer shall come to Syon in Paul following the translation of the Septuagint it is Shall come out of Syon This difference may thus be reconciled eyther 〈◊〉 is by the Notaries and Coppiers fault crept into the Text for heneca as the Septuagint rendred it For Syons sake or if we read out of Sion then it hath relation vnto the progresse of the Gospell as if Paul doing the office of an Interpreter should say that out of Sion that is the Church of God signified by Sion where the Tribes assembled to worship should come the Gospell which should conuert the Iewes to Christ whereas Esay respecting the very time and instant of the first comming of the Messias said Vnto Sion There is another alteration in the wordes though no change in the sence for whereas Esay saith vnto them which turne from iniquity which implyeth repentance Paul rising higher nameth the very cause of their repentance namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance exGod turne sinne from them by free remission Or else with Maister Iunius wee may say that for his comming whereof Esay makes mention Paul setteth downe a beneficiall consequent of his comming which is remission of sinnes The second authority is fetched the one part of it This shall be my couenaut out of Esay 59 21. and the other part out of Esay Chap. 27. verse 9. This is al the fruite the taking away of sinne Some thinke it an allusion to the words of the couenant Ier. 31 34. The Apostle applieth this place to his purpose after this sort Seeing God meaneth by free couenant to bee reconciled to the Iewes forgiuing them their sinnes and hath foretolde it by his Prophet therefore there is no doubt of it but it should be in which regard the Gentiles haue no cause proudly to despise and insult ouer the Iewes but in feare and humility to preserue themselues in the estate of grace If we will heare the application of these Scriptures more at large thus it is What God hath promised by couenant the same must bee fulfilled because God is faithfull and cannot lye or deny himselfe 1 Tim. 1 2. Shall he promise and not doe But by promise hee couenanted to giue a deliuerance not temporall from Babylonish captiuity but spirituall vnto remission of sinnes and eternall life which couenant he hath made not with Gentiles onely but with Iewes not with one or with a fewe but with the whole people signified by Iacob opposed against In part verse 25. This Couenant of sending Christ who is the deliuerer here spoken of to conuert the whole Nation of the Iewes and to saue them by forgiuenesse of sinne is not yet accomplished Therefore in time to come euen before the Conclusion of the world it must be fulfilled for one title or iot of Gods word may not fall to the ground This is like the prophesies of Math. 1 21. Mich. 4 7. Luke 1 33. which are not yet done therefore must be For the Iewes being the chiefe part of the people are but in smal number yet called to the kingdome of Christ. Tim. What is now the generall Doctrine of these two Verses What is taught out of them Sil. That there shall be a generall calling of the Iewes to the faith of the Gospell before the second comming of Christ as the Prophets haue fore-tolde it It is not meant that euery one shall be saued so as there shal not be any one beleeuer in the whole nation but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ so all Israel must be saued and whole Iacob shall haue sinne forgiuen them because this shall be done to the cheefest part whereof the whole vseth to take denomination For further proofe heereof see the 21. Chapter of the Reuelation which is a prophesie of this last and great vocation of the Iewes as hath beene proued before Vnto which wee may ioyne Ezekiels
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
that because they were not to beleeue therefore the Prophet so foretolde it but the true causes wer two 1. secret viz that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit to reueal Christ in them The second was open and outward namely the person of Christ being poore and meane and his passion reproachfull which bred in the Iewes a contempt of him and of his teaching Esay 53 3 4. Tim. What vse of this point Sil. It teacheth God to be no accepter of persons in that he denieth faith euen to his own people the Iewes Secondly that no dignity of place or people can priuiledge any against infidelity and sinne For Adam in Paradice and the Iewes in Palestina the Holy Lande yet disobeyed God Thirdly what the Scriptures foretell must certainly come to passe the prophesies of the old so of the new Testament must certainely bee fulfilled Lastly seeing Faith is not common vnto all hearers let such then as haue faith see that there is great cause to be thankefull to God for such an vnspeakeable guift Tim. What are we to learne out of the next verse Silas That our hearing is the accustomed occasion of faith by Gods ordination through the working of the Spirite Secondly that nothing but the word of God must be the substance of our words and sermons because they alone containe a persect instruction both of faith and manners and nothing but it can satisfie the conscience in the cause of religion and saluation for the conscience hath no rest till it heare God speake in his word Howbeit if by word we vnderstand the commandement of God enioyning teachers to preach and Christians to heare it will well agree with sending spoken of in Scriptures Mat. 4 4. DIAL XIII Verses 18 19. But I say haue they not heard Yes verily their sound went out into all the earth and their words into the ends of the world But I demand did not Israell know God First Moses saith I will prouoke you to enuy by a nation that is not my nation and by a foolish nation I will anger you Tim. WHat is the drift of this text vnto the end of this Chapter Silas It containeth a sharpe reproofe of the affected ignorance of the Iewes or of their ignorance ioyned with obstinacy After that Paul had prooued the Gentiles to belong to the election of God by the effects because they had beene by the preaching of the Apostles effectually called to Christ and had accused the Iewes of infidelity in that they refused to beleeue the Apostles beeing sent of God with such a welcome message Hee doth now make it plaine by testimonies out of the Psalmes and Prophets that they could not pleade ignorance and had no excuse thereof left vnto them Tim. What be the parts of this Text Silas Two First a double obiection the one in verse 18 the other in verse 19. Secondly a double answere one to each obiection Tim. What is the first obiection and how is it answered Sil. Haue they that is the Iews or as some think both Iew and Gentiles heard It is an obiection made by some Iew in behalfe of the Iewes to excuse them that they could not beleeue because they heard not faith commeth by hearing Seeing then they had no faith it was a signe they had not heard Vnto which the Apostle answereth that the Gospell was then published to the whole world therefore the Iewes must needes haue heard for how could the Israelites bee without hearing seeing the Gentiles euen all the worlde besides had heard as it is heere prooued by the Apostle out uf the 19 Psalme verse 4. Tim. But Dauid speakes of the creatures and the naturalk knowledge got by beholding the heauens as in verse 1. Silas It is true he speakes of the voyce or preaching of the creature historically yet by the way he prophesies of the voyce and preacing of the Apostles for of one and the same sence 〈◊〉 may be sundry applications or it is but an allusion to that place thus and in this manner as once God taught the whole world to knowe him by the line and voyce of the heauens which was a loude sound to proclaime his eternal God-head and power so now hee hath vniversally made himselfe knowne by the Apostles doctrine Or he argueth eyther a pari of the like thus As God would haue himselse publikely see foorth by the dumbe preaching of the heauens so by the liuely sounding voyce of the Gospell or a minori of the lesse thus If the naturall knowledge of God beeing lesse precious and profitable be published abroad then much more that knowledge which is by the Gospell ought to be so being farre more cleere and health-full this may be receiued as fittest yet all good Tim. But how should this bee seeing as yet there be sundry people to which the Gospell was neuer preached as Iaponica Basilica and other barbarous people not a fewe as appeares by their captiues which were of them and bewray an vtter ignorance of Christ Silas These countries in the Apostles time might either bee vndiscouered or not inhabited but it is certaine that euen afore the Apostles death Christ was preached to all nations knowne and countries which were dwelt in either by the person of Preachers or by same of their doctrine as the same of deliuerance of Israel and destruction of the Egyptians came to Iericho for Rahab heard of it This point may bee prooued first by Christs commaundement which was not in vaine Math. 28 19. Goe teach all Nations c. also Marke 16. 15. Acts 1 18. Secondly Paul witnesseth that in his time this commandement was fulfilled as Col. 1 6 23. Thirdly if one Apostle could spread it from Ierusalem to Spaine Rom. 15 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world Fourthly many yea most of the Fathers are of this opinion Hilary vpon Math. 24 14. affirmeth that the Gospell was preached in the vniuersall world before the ouerthrow 〈◊〉 〈◊〉 Chrysostom sayeth that in space of thirty yeares the Gospell was preached to all Eusebius Ierome Theophylact Ambrose teach the same trueth of his time Ierome sayeth that no nation was ignorant of Christ. Tim. What profit is to be made of this poynt Silas It confutes the Iesuites Pererius Bellarmine and Rhemists in Mat. 24. who yet say the Gospel is not generally preached but shall bee before the end of the world this is to crosse authority of Scripture and opinion of the learned as Augustine read shall be preached for had been preached Secondly it reproues the popish Historians of falsehoode in writing that the Brittaines receiued not the faith till Austine the Monkes time whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes as Nicephorus writeth and in King Lucius time which was two hundered yeares afore Austine
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokē vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the 〈◊〉 of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
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
nfirmation heereof by authority of Scripture As it is Written Tim. What is it to glory in the Law Silas To take pride and pleasure in the knowledge profession of the Law This is a vaine and foolish glorying When knowledge and professio n is seuered from the practise of the law it is ridiculous to glorie in such knowledge of the law is not onely vaine and to no vse but tendeth to more grieuous condemnation for hee that knoweth his Maisters will and doth it not shall be beaten with many stripes Tim. What is it to breake or transgresse the Law Sil. It is a speech borrowed from earthly thinges the Law being compared to a bound or Land mark because it should keepe our heart and all our thoughts and affections in due compasse Tim. How many things are heere signified by transgressing the Law Sil. Foure things First to do euil things forbidden in the Law Secondly to leaue vndone good things commanded in the Law Thirdly in the manner of dooing things commanded to faile and in the end by not doing them from perfect loue vnto Gods glory Fourthly to purpose to continue in the breach and transgression of the Law Tim. How doth the breaking of the Law dishonour God Silas Not in respect of God himselfe whose honour cannot be encreased nor lessened but in respect of men who take occasion from the euill life of Gods people to speake euill of Gods word and holy Religion as if it were a teacher of iniquity 2 Sam. 12 14. 1 Tim. 6 1 2. Titus 1. 11. 1 Pet. 2 10. for as euill Children discredite their Father so it is a discredit to God that they which are called his children should do euill and liue vnrighteously Also in euery transgression there is a contempt of diuine Maiesty directly or indirectly which is a dishonour to God Tim. What should this worke in vs Sil. A wonderfull care to auoyde all open disobedience to Gods lawe because it doeth not onely offend and displease God but exceedingly turne to Gods dishonour for Gods honour is a greater matter then our owne saluation better it were that all men were destroyed then God should bee dishonoured Againe men were created vnto the honour of God not to his dishonour This consideration hath kept many of the seruants of God from sinning for this cause Dauid would not hurt Saul when hee might because he would not dishonour God by doing euill Ioseph was kept from incontinency by this reason Sidrac Misech and Abednego were kept from Idolatry Gods children do remember the end of their creation and consider that God will punish such as discredit him Tim. What was the other part of this text Sil. A confirmation fetched from testimony of Scripture as out of Esay 52 5. and Ezek. 36 30. Wherein he meeteth with a secret obiection We meane not to dishonour God whose law we teach and proclaime yes saith Paul he is dishonoured by your deedes amongst the nations as scriptures fore-told Tim. What is the meaning of these texts Sil. They bee a prophesie to fore-tell that in the dayes of the Messiah the wickednes of the Iewes should be such as should bee a great scandall to the Gentiles and moue them to reproach the name of God measuring him by the manners of his people the Apostle therfore doth cite these prophesies to strengthen his reprehension and to stop the mouth of the Iewes which else would haue stoode vppon their own innocencie and deluded his owne affirmation whereas nowe there is no place left for complayning or starting backe Tim. What is meant here by the name of God Sil. Either God himselfe or else his doctrine and religion because by these God and his will are made known to vs as men are known by their names Tim. What signifieth blasphemy Sil. Reproaching euill speaking rayling contumely when ought is taken from God which is his due or any vndue thing is attributed vnto him Tim. What were the lessons taught from hence Sil. First that wicked men take occasion from the falts of Gods people to speake euill of God himselfe and of his holy worship Secondly that it is a grieuous thing to prostitute the name of God to be dishonoured by his enemies and that wee are bound to haue more care of Gods glory then our owne happinesse Lastly that therefore it behoueth all Gods people to haue a great care of their cōuersation that it be not onely vpright in the sight of God but also honest and vnblameable euen before men DIAL XVI Verses 25. 26. 27. For circumcision verily is profitable if thou doe the Lawe but if thou bee a transgressour of the Law thy circumcision is made vncircumcision therefore if the circumcision keepe the ordinances of the law shall not his vncircumcision bee counted for circumcision and shall not vncircumcision which is by nature if it keepe the lawe condemne thee which by the letter and circumcision art a transgressor of the Law Tim. HOw doeth this text hang vppon the former what coherence hath it with the preceden̄t verses Silas Vnto the forenamed pretext of the Iewes who by the dignity of of Moses law and the couenant thought to be priuiledged and that they should not together with the Gentiles be condemned he now addeth a new excuse from the prerogatiue of Circumcision which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people and this Paul denyeth not but granteth the excellency and efficacy of this sacred signe especially on Gods part who gaue it as a seale of his free promise but on the peoples behalfe which did not ioyne obedience with circumcision it was of no more profit to them then if their fore-skin had neuer beene cut off Vpon this occasion Paul doth put a difference betweene that circumcision which is auaileable and heathfull and that which is not wholesome also betweene a true Iew and one which is counterfeite in shew and name onely and this is the sum of the verses which follow to the ende of this second Chapter Tim. What is the drift of this Text Silas To reproue the great folly of the Iewes who being breakers of the law yet held themselues righteous and acceptable to God because they were circumcised vnto whom the Apostle replieth that there was no power in circumcision to make wicked men accepted of God and therefore a Iew being a transgressor of the law was no better then a Gentile that lacked circumcision if he were a doer of the law of Nature Note that he speakes of the Circumcision as it was in the time of the law not as it is now abrogate by the Gospel Gal. 5 2 Tim. What was Circumcision Silas It was a Sacrament of the old Testament which God gaue vnto Abraham for him and his seede The outward signe of this Sacrament was the cutting off the fore-skin of the flesh vpon the eight day The thing signified heereby was the grace of
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
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
depriued of the glory of God and are freely iustified by his grace thorough the redemption which is in Christ Iesus Tim. WHat be the parts of this Text wherein this former Doctrine is more fully opened and illustrated Silas Two First a generall necessity of iustification Secondly two causes thereof the efficient and the matter Tim. What is the meaning of this 23. verse Sil. That all through 〈◊〉 are depriued of the righteousnesse wherein God is most glorified Or thus as some expound it all the elect by reason of their sinfull nature and life are voide and destitute of eternall life which consisteth in the participation of Gods glorie and therefore are depriued of righteousnesse to which belongeth the promise of glory Tim. How proue ye that al men haus sinned Sil. First by the authority of Scripture 1 Iohn 1 6 8. and Iames 4 2. Secondly by common experience because it hath beene seene in all ages that the best men haue sinned as Noah Lot Abraham Dauid Thirdly by the testimony of conscience which doth witnesse vnto euery man that he is a sinner and doth bring dread and feare of iudgement for sinne Lastly the iudgements of God which are so common in the world do tell vs that no man is without sinne which sticketh close to mans nature euer in the godly till the dissolution of nature Tim. How many wayes do men sinne Sil. Not a few but many not one but sundry waies as originally actually by omission and commission against God and man in thought word and deede of ignorance of negligence of presumption secretly openly in matter and in manner in substance in circumstance against Law and against Gospell Tim. What vse make you of this point Sil. It reproueth the Papists which ascribe freedome from sinne to the virgin Mary and also other Heretickes which hold an absolute freedome from sinne in the regenerate euen in this life Secondly it teacheth vs to thinke of other mens sinne with compassion considering our owne Thirdly it serueth to humble all men and to driue them out of themselues to Christ to feeke righteousnesse in him and to bee full of awe and watch seeing there bee so many wayes to misse the marke and but one to hit it Tim. What is meant by the glory of God Silas Some thinke it is the perfect righteousnesse of Christ the imputing whereof to the beleeuers is much to the glory and praise of his free grace and good will But I think it is hereput for eternall life which standeth in the fellowshippe of Gods glory and that this is the meaning may appeare by the worde destitute or depriued which signifieth one that fainteth in a race falleth short of the goale nowe eternall life is the goale of our race the price of the high calling of God Philip. 3. Tim. What vse of this poynt Sil. That through sin wee are most miserable as hauing thereby lost the chiefest thing which is Gods glory in the fruition whereof is all our happinesse which should make vs loue Christ by whome it is restored Tim. What learne we hereby that wee are freely iustfied by his grace Sil. That which mooued the Father to giue his Son to vs was his free fauour Secondly it proueth that faith iustifieth onely for were we iustified by workes but in part we could not be iustified by grace Rom. 11 6. If of works not of Grace Tim. What is the matter of our Iustification Sil. The redemption which is in Christ Iesus by which is meant a deliuery from sinne and misery by the merit and power of Christes bloud shed of which redemption wee haue the beginning now and looke for perfection in heauen Tim. What learne we from hence Sil. First the exceeding loue of Christ giuing himselfe a ransome for sinnes Secondly the exceeding daunger of sinne hauing inthralled vs to Sathan and hell Thirdly the exceeding great duty of thankfulnes we owe to Christ our Redeemer Note that wee are saide to bee iustified freely though Christ laide downe a price and wee bring faith which is an act of our will because God freely gaue Christ and freely workes faith in vs which iustifieth in respect of the obiect Christ and not as it is an act or worke of ours DIAL XIIII Verse 25. Whome God hath set foorth to bee a propitiation through faith in his bloud to declare his righteousnes by the forgiuenes of sinnes that are passed Tim. VVHat doth this text set forth vnto vs Sil. All the causes of iustification yet more fully Tim. Shew vs these causes what they be Sil. The efficient cause is God the matter is Christ our atonement the instrument is faith the end is the glory of God in the declaration of his righteousnes Tim What learne ye by this that God is said to set forth Sil That wee must seeke the first and soueraigne cause of saluation not in Christ but in God vpon whose eternall loue it doth depend Tim. What learne we hereof that Christ is saide to bee set forth of God Sil. That the doctrine of the Gospell is no newe thing inuented by men but commeth from heauen beeing a diuine truth Tim. But how many wayes is Christ said to be set forth Sil. Two wayes first by the reuelation and preaching of the gospell wherein things to be beleeued concerning Christ and our saluation are propounded to vs and set before vs. Secondly therein the Spirit of Christ inspireth vs with faith and perswadeth our minds to assent to the things shewed and propounded being good and mostioyfull things Tim. But may not this of Gods setting forth his sonne be referred to predestination Sil. It may so because thereupon dependeth the merit of Christs death Now if yee take it so that God in his predestination decreed to set forth his son then the meaning is thus much that touching our reconcilement to God by the redemption of Christ we must account that this commeth to vs by the onely determination and free purpose of God The reason of which purpose seemeth to be this that God meant to restore the world to his first estate by him by whome it was made at the first Tim. Christ the matter of our Iustification why is he called Our Reconcilement Tim. Because Christ is the true propitiatory as the word heere vsed doth signifie our Propitiatour or Reconciliator for he doth allude to the propitiatory or Mercie-seate of the Law which was a figure of Christ in these three things First out of the Mercy-seate were the Oracles giuen so by Christ we are shewed the Oracles of the will of God as touching our saluation Secondly God was saide to dwell at the propitiatory so in Christ the whole fulnesse of the Godhead dwelleth corporally Col. 2 9. Thirdly there God was made fauourable to the people so is God by Christ alwayes pacified and reconciled to vs Col. 1 18. Tim. Why is Christ our onely reconcilement Sil. Because he is a man free from sinne Secondly
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came 〈◊〉 blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith Abrahā was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisiō came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a strēgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a cōmon but a sacred signe thence by the latines tearmed sacramēta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if Abrahā receiued it this argueth that God gaue it for receiuing giuing are relatiues so circūcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
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
saue some whome he might haue worthily refused Tim. What vse hereof Silas To assure the elect of their owne saluation which they cannot misse off since God will not loose the glory of his grace Secondly to stirre vp themselues to more ioyfulnesse by considering the gracious ende of his counsell toward them compared with the fearefull ende of others this is more effectuall to mooue the godly to laude God then if all men had beene ordained to glory Tim. What other thing are wee to learne from these last words Silas That the elect in themselues are no whit better then others for in that they must bee prepared it shewes that of themselues they are not apt Againe this ouerthrowes the doctrine of free will and merite for if God must needes prepare vs where is our power to doe any good or what place for our owne deseruings seeing wee haue nothing but what wee doe receiue Lastly this doeth greatly extoll Gods goodnesse towards the chosen in that not onely God giues them eternall glory but prepareth them for it to make them meete inheritours He prepareth heauen for the elect and the elect for heauen yea and preserues thē to it also by his power throgh faith To him be praise and glory for euer DIAL XV. Verse 24. Euen vs whome he hath called not of the Iewes onely but of the Gentiles also Tim. VVHat is it that the Apostle performes in this Text Silas After the doctrine of predestination hee nowe passeth on to the doctrine of calling and that which he hath spoken in Thesis and generally he doth now make application of in Hipothesis to the Iews and Gentiles teaching that in both these Nations such as were predestinated to life are called to Christ yet more Gentiles thē Iewes the rest remaining in their hardnesse all which he proueth by Oracles out of the Prophets in the rest of this Chapter to the end thereof Tim. How doth this treatise of calling fitly follow the former doctrine of predestination Silas Very fitly for Paul hauing prooued that GOD doth most freely elect some and not others because of his owne will heereof question might bee moued how we might know who are elected Whereunto the Apostle secretly answereth that election is manifested in our vocation vnto Christ by the Gospell Calling is the manifestation and euidence of election Tim. Giue vs now the sum of this Verse Silas Thus much it is whosoeuer he be Iew or Gentile that is called of God and obeyeth the caller thereby hee knoweth and declareth himselfe to bee an elect person euen a vessell of mercy prepared vnto glory Tim. What be the parts of this Verse Silas Two First it mentioneth the true signe of election namely our Calling Secondly who they bee to whom this calling appertaines not the Iewes only but the Gentiles also Tim. What is meant by Calling Silas Not a generall outward calling but an inward and especiall calling according to purpose of election as Rom. 8 28 29 30. Tim. What is that you tearme a generall calling Silas A bare inuitation or inciting vnto Christ by the preaching of the word sounding in the eare which draweth men no further then to the knowledge profession of Christ and at vtmost to a slight reformation of life without any sound renewing of the heart as in Herod 〈◊〉 Simon Magus c. Tim. What is a speciall calling Silas The drawing of the elect vnto true faith in Christ by the mighty worke of the Spirite in the hearte which both enlightneth the minde distinctly to knowe the doctrine of saluation as it is taught in holy Scripture and boweth the will to embrace 〈◊〉 readily ioyfully and to begin to obey it vnfainedly Ephe. 1. Tim. Why do ye thinke that this calling is meant here rather then the former Silas Because the Apostle searching for a true testimony of election most needes meane that inward calling which is wrought by the Spirite effectually seeing this is proper to the elect being a certaine and necessary fruit of election Whereas the outward calling which is by the word onely without inward sauing grace is common 〈◊〉 to the elect and reprobate as it is 〈◊〉 Many are called few chosen and as by the parable of the sower appeareth Math. 13. Tim. What is the doctrine from the first part of this verse Silas That an effectuall calling vnto Christ by the spirite is vnto the children of God a sure 〈◊〉 of their election Tim. Howe may it appeare that this doctrine doeth arise fom hence Sil. Thus Paul had mentioned verse 32. vessels of mercy now plainly by way of exposition 〈◊〉 vs who they be euen vs who are called by our calling then wee are to iudge of our election whether we be vessels prepared vnto glory or no. Tim. Proue this doctrine by authority of Scripture and strength of reason Sil. First it may be proued by these Scriptures Rom. 8. 〈◊〉 Whom he hath predestinated them be hath called also v. 28. and Rom. 9. 11. and 2. Pet. 1 to election purpose and calling are often put together as causes and effects rootes and fruites Secondly reason prooueth it for seeing God effectually calleth all whome hee eternally predestinateth and none others therefore calling must 〈◊〉 be a manifestation of predestination to glory Secondly if the Gospell bee the 〈◊〉 of Gods gracious purpose for the sauing of the elect by Christ 2. Ti 1 〈◊〉 Therefore to haue this grace offered by the Gospell and truely to receiue it by an effectuall calling of the spirite must needs be an euidence and declaration of the good will and purpose of God towards a man Thirdly the end of a true calling is to bring vs vnto faith which is an infallible note of election Titus 1 1. Acts 14. Iohn 3. Lastly this doctrine may bee set foorth by 〈◊〉 for as the sappe within the Tree is knowne by the fruite without a mans secret thought is manifested by his voyce and the Sunne is discerned to be lightsome by the beames so the decree of election is in it selfe secret but is opened by a true calling which is as it were the beames the fruite the manifestation of Gods counsell towards the elect Tim. What is the vse of this Doctrine Silas First it confutes the 〈◊〉 who teach that no man can ordinarily bee assured of his saluation but by extraordinary reuelations Secondly it reprooues such as seeke the certainty of their election by diuing deepely into the secret counsell of God as if they could know his mind which is not to bee knowne but by the effects of it Thirdly it checks such as rashly censure the doctrine of predestination as if it driue men to despaire because men can neuer find the secret will of God whereas a speciall vocation is a meane whereby to vnderstand it Fourthly it reprooues such as say predestination cannot be known and therefore ought not to be 〈◊〉 whereas our calling is
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
verse 13. Therefore men doe beleeue with the heart to righteousnesse aud saluation pertaineth to such as confesse him Tim. What may we learne heereby that Paul prooueth his doctrine by testimony of Scripture Silas These lessons First that the Scripture is sufficient not onely to teach al needfull truths of godlinesse but to confirme and prooue it also Secondly that the word written is the infallible rule of al doctrines which are to bee deliuered vnto the Church for direction of faith or manners for in that Paul doth prooue and stablish all doctrines of Christianity by the Scripture alone not vsing any other testimony for that end Thence it followes that Scripture onely is the most certaine and vndeceiueable rule of all doctrines The reasons heereof bee first because God the author of all Scripture is most perfect in knowledge and of infinite wisedome therefore his word must needs containe a perfect rule direction whereby to iudge of doctrines Secondly our faith springs from Scripture alone Romanes 10 17. Therefore wee must beeleeue that onely for sound doctrine which can be drawne from the word of God written Tim. What vse of this doctrine Silas First it serues to admonish vs to try all things which is taught of any Ministers by the touchstone of the Scriptures as the Christians of Berea did Acts 17 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures but refusing all that is diuerse from it The ancient fathers and Doctours of the Church nay the Apostles submitted their sermons and writings to this tryall 1. Thes. 5 21. 1. John 4 1 2. As we like that Gold onely that will abide the touchstone so wee must holde onely such doctrines as agree with the word of God Secondly it confuteth the Papists which make vnwritten traditions to be a rule equal to holy Scriptures being indeed a leaden rule of deceit vncertaine and subiect to change and to falshoode and error yet they will haue them imbraced with like reuerence and affection as the holy Bible Tim. From whence is this first authority fetched Sil. Out of Esay Chapter 28 verse 16. Tim. Tell vs first what ye doe obserue in the manner of alleadging this authority and what ye note in the matter Silas Touching the manner the Apostle doth so alleadge the place of Esay as withal he doth interpret and expound it which is the best manner of alleadging scriptures so to cite them as to giue some light to them For whereas Esay said he indefinitely Paul writeth whosoeuer vniuersally to shew vs that an indefinite proposition is equipollent to an vniuersall Secondly Paul mentioneth the obiect of our faith in him that is Christ whereas Esay saide onely hee which beleeueth Thirdly in Esay it is written shall not make hast in Paul shall not be ashamed that is frustrate of his successe being deceiued of that they looked for which is a fruite and consequent of hast for such as are hasty and precipitant doc their businesse vntowardly and naughtily as Saul did when hee made hast to offer sacrifice before Samuel came wherein hee did greatly sinne and was thereby brought to shame As also Peter his precipitation caused shame to him whereas the true beleeuers without such shame shall obtaine forgiuenesse of sinne by Christ. Tim. What note ye in the matter of this sentence cited out of Esay Silas First that as the high cause to wit predestination or election is not restrained to the Iewes onely but powred out vpon all sorts of men as well as Iewes Rom. 9 29. so is faith the next cause equally giuen to all people without difference of nation whatsoeuer Secondly that the reason why many Iewes and others bee ashamed and confounded is for that they beleeue not because who-soeuer beleeueth shall not bee ashamed Thirdly that the true iustifying faith hath no other proper obiect but Christ Iesus and him as he is both dead quickened this is that brazen Serpent towards which our faith looketh Fourthly that Christ is very true God because we are bound to beleeue in him see Iohn 14 1. This confuteth the Arians denying Christs eternall and naturall diuinity Fiftly that the vniuersality of the promises of the Gospell are restrained and limited to beleeuers and to them also they be extended and to euery one of them and to none other there is an vniuersallity of beleeuers as there is of vnbeleeuers Tim. But the Iewes did appropriate the promises of God to themselues alone as the true and sole heires thereof Sil. They did so but vniustly for now vnder the Gospell howsoeuer before there was manifolde and great difference see Rom. 3 2. Also 9 4 5. there is no distinction but Iew and Gentile are al one For first they haue all neede of saluation all being sinners destitute of Gods grace and of the gift of true righteousnesse Esay 53 6. Rom. 3 23. Or if wee looke vnto the meritorious cause which is Christ in him all haue like intrest by Gods mercy Rom. 11 32. or the meanes whereby to be made partakers of Christ which is Faith a guift bestowed by God indifferently vpon the Iewes and Gentiles Gal. 3 8. Ephes. 2 17 18. Tim. In what sence is God saide to be Lord of all Silas Because hee is the common Creator of all who made both Iew and Gentile Secondly because he is the iustifier of all without respect of countrey euerie one which beleeueth in Christ shall haue righteousnesse before God who is one which doth iustifie the circumcision by Faith and the vncircumcision through faith Rom. 3 30. From whence it doth follow that God accepteth not persons Acts 10 30. so as to loue one the more because he is a Iew or the lesse because he is a Gentile but is of like affections to all the faithfull of what people or language soeuer as a Father is well affected vnto all his children which do well and a workeman to all his work made by him so is God good to all his people without distinction of place Therefore a Gentile though not circumcised yet if he haue faith he shall become righteous and liue for euer whereas an vnbeleeuing Iew shall be sent away vniustified though he be circumcised Tim. What is meant by this that God is good to all Silas That he is abundantly louing and kinde not to euery particular person without exception of any singular but to all men of all sorts for Riches signify plentifull goodnesse as Ephes. 2 4 7. and by all is often meant some of all kinds Countreyes and degrees as 1. Tim. 2 3. Rom. 11 32. Tim. What are we to learne from hence Silas Not that euery man and woman be elect called and iustified as some falsely collect from hence beeing the enemies of Gods grace sufficiently confuted from this place where the vniuersall particle all is limited to such as call vpon him which none do in truth but beleeuers onely but that
yet God by his election kept a great company of Iewes from infidelity In this third argument the Apostle meeteth with and answereth a secret obiection For some Iew hearing Paul affirme of himselfe that hee being a Iew was elect and not cast away might easily say and what art thou alone where then is that seed which God promiseth to Abraham to be as the starres of heauen or as the sand on the Sea shore To which he seasonably replyeth rhat there might be and were many more elect and beleeuing Iewes which were hid from him as Israel had inumerable true worshippers vnknowne to Elias Argumentum apart Tim. Vpon what parts doth this comparison consist Sil. Vpon two First a proposition or antecedent in verse 2 3 4. Secondly the reddition or consequent verse 5. and in the proposition wee are to consider other two things first the complaint of the Prophet verse 3. and secondly the answere of God there-vnto verse 4. Tim. What are we to 〈◊〉 in this that Paul brings in the example of Elias time rather then any other Silas The great discretion of Paul because Elias was highly esteemed among the Iewes so that his authority could not bee gaynsayed they woulde not contradict his witnesse it teacheth Ministers to study for choyse and apt proofes and examples Tim. But with what cautions or conditions are examples of Scripture to be alleadged in Sermons or made vse of in common life Silas Especially with these three conditions First that the examples alleadged be but few Paul contents himselfe with one Secondly that they bee well suted and sorted so as the comparison by example be made as touching like parties as it was heere betweene the Iewes of Elias and Paul his time for their blindnesse in both dayes was great yet God stil kept his promises vnto his elect amongst them which were still the least number Thirdly examples must not bee repugnant against the common lawe of 〈◊〉 to God and man for good men are to bee imitated in good thinges onely and wee are to follow not euery particular act of the Fathers but to liue according to the lawe of God The 〈◊〉 thinking to call for fire on the Samaritans Luke 9. 54. after the example of Elias offended against the second caution for they weere not like to Elias in Spirite and zeale and such breake the third condition as will defend lying by the example of Abraham and the Midwiues and 〈◊〉 or temporizing by the example of Naaman or Nicodemus the infirmities of the Saintes are not written to bee patternes to follow but as cautions to make vs heedfull Tim. Come to the wordes and tell vs what wee learne 〈◊〉 by this that Paul speakes of this example as of a famous story well knowne wote or knowe ye not as who should say yee may know it ye ought not to be ignorant of it Silas It commends to vs the diligent knowledge of sacred story that with all care and endeuour wee seeke to haue it samiliar vnto vs because it is a shame for a Christian to bee ignorant of Gods worde 1. Cor 15 34. to bee a member of the Church not to know the estate of Gods Church both as it was before and since Christ it is as if an Englishman shoulde bee ignorant of the fashions and customes of England Also our knowledge serueth much to direct our mindes in doubtfull cases and helpe others which are perplexed therefore in any wise bee studious searchers and wise obseruers and carefull rememberers of holy Scriptures Tim. What meaneth this of Elias Sil. That is touching Elias or in the story of Elias Tim. What doth this teach vs that the Scripture sayeth or speaketh Silas That the Scripture is not mute or dumbe because it is the word voyce and speach of God who were hee to speake in his owne person he would vse no other words or voyce then that we finde in the Scriptures Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies vppon pretence that it cannot speake and giue sentence like a Iudge for the Scripture doth speak it is no dumbe letter for God speaks by it therefore it is a fitte Iudge Tim. What is meant by Elias 〈◊〉 making intercossion or request against Israel Silas The same word is here which is vsed Rom. 8 24. 26. but it hath not the same signification for being spoken of the Spirite verse 26. it signifies to stirre vp or cause vs to make request but beeing affirmed of Christ it signifies the perpetuall merite and vertue of his passion entreating and pleading with God for fauour towards the elect when they sinne of infirmity But nowe it noteth out the complaint which Elias made to God to whome hee accused the malice and obstinacy of the Iewes as beeing sory for it and grieuing at it not praying for reuenge against thē for it was the office of the prophet to make request for and not against the people as did Moses Exodus 32 and Sam. 12. 23. God forbid that I shoulde cease to pray for you vnlesse in certaine cases where the people were desperate so as there is left no hope of remedy and the Prophets were stirred vp of God to wish their destruction whereof wee haue many examples in the Psalmes of Dauid Tim. What instructions arise from this complaynt of Elias Silas That the people ought to take heede how they ouer-greeue the Pastors with their stubbornnesse in errors or sinnes for this will cause them with sorrowe to powre out their complaints to God who wil regard the sighes of his seruants hee who heares the cries of the poore will heare his Ministers cries Againe the Apostle giueth an especiall warning touching this matter Heb. 13 17. to make the Ministers doe their office with heauinesse is vnprofitable nay pernitious and hurtfull to the people Tim. What was it that gaue Elias occasion of this Complaint Silas The killing of the Priests of Boall at the direction of Elias so kindled Iezabels rage as shee threatned to slay Elias who therfore fled and hid himselfe in a den in the Mountaine Horeb where God finding him and expostulating with him hee burst out into this most greeuous complaint 1 Kings 19 14. Tim. Of how many sinnes doth Elias accuse Israel in this complaint Silas Of foure First of cruelty toward the Prophets They haue killed thy Prophets Secondly of impietie towards God They digged downe his Altars that is they corrupted his true worship and set vp Idolatry insteade of it Thirdly of the paucity or fewnesse of some woorshippers which he thought to haue rested in himselfe alone And I am left alone Lastly of tyranny towardes himselfe whose life they sought to take away 1 Kinges 19 2. That there might be no more a Prophet in Israel to teach Godr truth or to maintaine his glory or to feede his Church with instructions of the word Tim. What things
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
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashiō of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
for euill doe it purposely maliciously and wittingly knowing that they do euil and yet wil do it cōtrariwise they that patiently and meekely suffer iniuries as they keepe themselues pure from sinne so they declare themselues to be led by the Spirit of God which is the Spirit of meekenesse and to beare the Image of Christ who when he was reuiled reuiled not againe and when hee suffered threatned not 1 Pet. 2 23. Heere it must be obserued that this precept of retaliation reacheth not to the Magistrate whose office it is to render euil for euill tooth for tooth eye for eye bloud for bloud see Rom 13. to render euill to an euill doer is a worke of iustice and therefore good It checketh onely priuare iniuries betweene a man and his neighbor in such wee may not carry a minde desirous of reuenge but bee willing to beare Moreouer if it be euill to recompence euill for euill it is far worse to recompence euill for good This is not onely an humane error but a diabolicall naughtinesse the very height of all vnthankfulnesse to deale vnkindly with such as haue vsed vs kindely the iust GOD hath threatned that euill shall neuer depart from the house of such as so do let the Iews be an instance for proof hereof for the wrath and vengeance of God lies heauy vpon that nation vntill this day because vnto the Prophets vnto Christ vnto the Apostles which did good to them by instructing them calling them vnto the kingdome of God they wretchedly recompenced much euill beating some reuiling some and killing others Lastly note that euil must be requited to no man neither to a frend and a Christian for he is our brother nor yet to an enemy or Infidell for he is a man as we are made after Gods owne image Tim. Come now to the next Aphorisme and tell vs the summe of it Silas The summe is that we ought to imbrace innocency of life euen in the sight of men that euill men may haue no cause to reproach vs as euill dooers 2. Pet. 2 12. and good men may be edified by our example 1. Cor. 10 33. and be moued to glorifie God Mathew 5. 16. 1. Peter 2 12. Tim. What is meant by bonest things Silas Iust and holy things whereby the praise of God is aduanced and the saluation of our neighbour furthered Secondly such things as cannot bee done without offence though they be lawfull 1. Corinth 10. 23. When he saith these things must be proued hee thereby sheweth very manifestly that these things are not to bee done carelesly and at all aduenture but with great diligence and prouidence or forecast so the word in the originall importeth as if in our mindes and thoughts wee should study before hand and prouide that nothing be done but what may be approued of God al good men it is to be noted that these tearmes before all men may eyther be opposed vnto God as if it were saide Be very carefull that the things ye doe be honest and good both in the sight of God and men This opposition is expressed in 2. Cor. 8 2. or else also the antithesis is betweene man and man as who should say Both to this man and that man to the Iew and to the Grecian to one as well as another friend or stranger carry your selues honestly whether they bee pleased or not pleased yet let all that is done before them bee honest Heereby bee reprooued such who procure things honest onely before men neglecting God as hypocrites whoe looke alone to their reputation among men Mat. 6 1. Secondly they which doe honest things before God but are rechlesse in giuing satisfaction to men or if they iustifie their doings to some men it is with contempt of others Lastly they which exercise honesty neyther before God nor men but are without reucrence of God or care of men like the Iudge in Luke 18 3. Many such leud and notorious euill liueis there be which haue shaken out of their hearts the feare of God and the shame of the worlde the loue of heauen and the dread of hell not caring what be thought or spoken of them in earth or what euill happen to them from heauen forlorne persons addicted to euill courses DIAL X. Verses 18 19 20 21. If it be possible in asmuch as in you is haue peace with all men Dearely beloued auenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the Lord Therefore if thine 〈◊〉 hunger c. Tim. VVHat vertues dooth these last verses of this Chapter exhort vs vnto Silas Vnto these two the first is peaceablenesse or loue and care of a peaceable life The second is meekenesse in forbearing reuenge vpon this reason that Gods office is to take vengeance which is confirmed by authority of Scripture verse 19 20 21. and set forth by the contrary of doing good for euill in stead of taking reuenge This is amplyfied by the euent so thou shalt heap coales all is shut vp with this worthy Alphorisme bee not ouercome with euill but ouer come euill with goodnesse Tim. How doth this precept of imbracing peace differ from that which enioyneth concord of minde verse 16 and why are we to follow peace and towards whom and with what conditions Silas In the 16. verse inward concord amongst Christian brethren was commended as a thing simply necessary now the study of retaining peace with strangers from the faith and infidels or heretickes as well as Christians is required as this clause sheweth with all men First because God commanded it to be so Secondly he delighteth in peace thence he is called the God of peace Rom. 16. Thirdly he hath pronounced them blessed that keep and make peace Mat. 5. Fourthly many and sweete are the benefits of peace but bitter and sundry are the fruites of contention vexation of minde waste of substance c. We are to follow this peace vpon two conditions wherein this precept differeth from the next before it for wee must absolutely at all times before all men prouide for things honest but peace cannot be had but with certaine men therefore he addeth conditions to limit and restraine this exhortation Tim. What be those conditions and what is the meaning of them Silas These conditions are not all one as some thinke but diuers the former if it bee possible she weth that in some cases and with some men peace cannot be had name ly when question is of religion that God is to be offended by partaking with Idolators or heretickes or when by our silence the truth is to bee betrayed and our neighbours saluation hindered In these cases with good conscience peace cannot possibly be retained we cannot haue society with men in euill things and wickednesse for our duty is to resist and oppugne such things according to our vocation guifts and meanes though peace bee broken a godly dissention is better
of two sorts of persons First of our infirme and weake Brethren who not knowing but that Moses Lawes touching certaine meates prohibited and difference of dayes were still in force might by the vndue vntimely vse of this liberty by such as had better instruction and knew that Iesus in his death had abolished those Leuitical shadows be brought to mislike Christ and his Gospell as contrary to Moses and to open their mouths to reproach this Christian liberty taught by the Gospell and so to fal off againe from the Faith which they had before submitted vnto Secondly by strangers who were without the Church and might say Lo these are the Christians they cannot agree one holds one thing another the contrarie what concord is this what a Religion is this As our Papists by our home diuisions take occasions to blaspheme our Religion forgetting their own domesticall contentions in more and waightier mttters See M. Doctor Halles Booke intituled the Peace of Rome which is nothing lesse then at vnity in it selfe yet vpbraids diuision to vs. Tim. What may we learne from hence Silas This teacheth that Christian liberty is a blessing seeing it enfreeth vs from the yoake and bondage of ceremonies therefore we owe thankes to God for it that we may freely and lawfully feed on such creatures as Salomon in all his glory might not touch without sin Secondly such as do striue and differ about things indifferent do open and loose the tongues of friends and enemies to reproach our good and our Gospell and our God Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah DIAL VII Verse 17. For the kingdom of God is not meates drinks but righteousnesse peace and ioy in the holy Ghost Tim. VVHat containes this Text Silas A new argument to disswade the strong from striuing about the vse of meats and such things to the offence of the weake The argument is more forcible then any of the former It is this the kingdome of Heauen stands not in these indifferent things therefore wee may not with the scandall and destruction of our Brethren contend about them In which reason the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the strong as if they had beene too eager and earnest in these externall matters placing piety and pleasing of God in them as if all our good and happinesse had depended on them not so saith Paul the kingdom consisteth in more waightie things as righteousnes peace and ioy in the Spirit and not in such outward indiffrent matters as meates and dayes and the like which in no whit appertaine to Gods worship and mans saluation The parts of this 17. verse bee two the one affirmatiue the other negatiue In this latter it is denied that the kingdome of God is meate and drinke in the other it is affirmed that it is in righteousnesse peace and ioy The holy Ghost who as an efficient cause distinguisheth worldly righteousnesse peace and ioy from that which is both Religious and Christian comming not of the Flesh but from the Spirit being in spirituall not carnall things and therefore the fit and meete matter of the Kingdome of GOD which consisteth not of this world Tim. Interprete the words what signifies the Kingdome of God Silas Amongst sundrie acceptions there bee two especially whereof I now make vse First the estate of grace whereby Christraigneth in our hearts by his Spirite this is called Kingdome because it is the enterance into and the way vnto the Kingdome aboue Secondly Kingdome signifieth the estate of glorie and blisse in heauen where because God shall fully reigne in his Saints and immediately not as heere vnperfect and by meanes of the word therefore it is tearmed also and more cheefly the Kingdom of God I see nothing against it why the Text may not bee expounded in both these sences without wrong to phrase or circumstance or scope For following the first sence putting kingdome for that grace whereby we are reconciled to God or able to please him then the meaning is that since there is no necessity of meates to this purpose as to bring vs to Gods fauour and make vs acceptable to him 1 Cor. 8 8. which teacheth that meates nor drinkes make vs neither more nor lesse acceptable vnto God therefore there ought to be no difference about them to the scandall one of another especially if wee embrace the latter sence our saluation is neither hindred nor furthred by meates and drinkes therefore a folly it is to contend about these things which shall not bee necessarie in the kingdome of heauen as one saith nor of any vse in our celestial conuersation as Origen writeth nor the things that must bring vs to heauen as Chrysostom speaks nor the cause of our reigning there There is a Synecdoche in these tearmes of meates and drinkes for they are put for all other things of a middle Nature whatsoeuer they be they do no whit at al belong to Gods worship now or mans felicity heereafter being simply considered in themselues Tim. What are the Doctrines to bee learned out of the first part of this verse thus opened Silas Euen this that things that be indifferent are of no necessity vnto the seruice of God or sauing of our soules The proofes heereof first from authority of Scripture Mat. 15 11. 1 Cor. 8 8. Heb. 13 9. 1 Tim. 4 4. 8. According to these Scriptures our English Church hath iudged these meates c. to be vnnecessary in their own Nature either to holinesse or happinesse the cleare light of the word hauing taught vs as the words of the statute be An. 3. of Edw. 6. that one day or one kinde of meate of it selfe is not more holy pure or cleane then another and that no meates at any time can defile any Christian and that all meates are lawful so they be not vsed in disobedience and vice but be receiued with sobrietie and thankesgiuing to God and sanctified by the word and prayer therefore howsoeuer with a ciuill abstinence at certaine seasons is well commanded and ought accordingly to be practised yet no Religion is to be placed in such abstinence from meats whereof this reason may bee rendred that by meates neither is the heart strengthened in grace or polluted with sinne made neyther wiser nor better holier or happier Tim. How then doth the Apostle reck on vppe gluttonie and drunkennesse amongest the sinnes which barre vs from Gods kingdome and on the other side seeing murther is a Capitall sinne and men may commit it vpon themselues by Fasting and Abstinence how may it then be truly saide that the kingdome of God is not meates and drinkes Silas It is true that by excesse in meates and drinkes the Kingdome may be lost 1 Cor. 6. 10. Galat. 5 21. but meates and drinkes themselues taken or not taken doe not exclude vsfrom in the kingdom nor giue vs enterest vnto it Howsoeuer the abuse by
These be the Contents of this present Chapter and coherence with the former Now the parts of the whole Chapter be two First an exhortation continued to stirre them vp vnto Christian loue patience and concord vnto ver 14. Secondly the conclusion of the Epistle which containeth three things First an Apologie of his writing to v. 22. Secondly a promise of his comming vnto verse 30. Thirdly a petition for their prayers vnto the end of the Chapter Tim. What is the scope of this our Text Silas To perswade brotherly charity towards the weak to beare with all their infirmities both in Faith and maners This dutie of charity is first propounded in two precepts The first to beare with the infirme the second not to please our selues This is negatiuely set downe the other affirmatiuely In the other three Verses following hee confirmeth his precept by two reasons one by the end of our gifts which is to strengthen the weake verse 2. the other is from the fact of Christ who pleased not himselfe but vs in bearing our infirmities which is prooued by a Testimonie out of the Psalme 69 9. and verse three And least this authoritie might seeme not to bee fitly alleadged or to belong to vs therefore in verse 4. hee layeth out the generall vse of Scriptures to be for our learning and life Tim. Interprete the wordes and tell vs what is meant by strong and weake Also by infirmities and bearing vvith them Silas Strong or mightie signifies Christians of better knowledge and more pure life such as were better taught and of greater holynesse Note that he putteth himselfe into the number of the strong Wee not out of ambition but in truth as it was for he had extraordinary gifts and reuelations to set himselfe for an example of his owne doctrine the better to mooue others to doe that which they perceiud him to do before them As Gedeou in the Iudges 7 17. saide to his men so euery Minister should say to his flocke What ye see me do that do yee There should bee a sweete harmony betweene the words and workes teaching and dooing of a Pastor See Acts 1 1. Phillippians 4 9. By weake are meant the feeble not in body but in minde being inferiour to others in knowledge and godlinesse And though the worde Englished infirmities do reach to all weaknesses both in state by want in sexe as of women in bodye as by sicknesse and old age all which we are to beare with others in pittying and releeuing them as we may yet here are to be vnderstood spiritual weakenesses not great vices and open crimes murther periury adultery c. as errors in Doctrine which be not against the foundation ignorance in some truth forgetfulnesse c. also sudden passions of anger griefe c. and faylings or slips in life which do not ouerturne honesty of maners as some rash and ydle speech c. these be called infirmities that is the sicknesses and maladies of the Christian soule which is shewed to be weake by them To beare these infirmities it is a speech borrowed from the frame of mans body where the bones which be the strongest parts doe beare vp the flesh and other weake partes or else from buildings where the pillars do beare vp the burthen of the house See 1 Kings 5 17. and Reuel 3 17. where beleeuers are called pillers Tim. What is our Doctrine from this first precept thus opened Silas First that all spiritual weaknesses are waighty and heauy burthens to be borne as young children and sicke persons are burthenous and troublesome to such as attend them so infirme Christians which haue errors and fraileties are vnto such as liue with them they are such a burthen as one takes vp with griefe and layes downe with pleasure such as haue much to deale with them feele it to be so to their great molestation This doctrine serueth both to humble the weak to walke in more lowlinesse and to labour for more strength that they may bee lesse irke some and grieuous Secondly it warnes the stronger sort that they haue cause to pray for much patience and power to bee able to beare such cumbersome burthens Tim. What is the next doctrine from these first words Silas That it is a duty not a gratification curtefie or indifferent thing which neede not bee done for such as be more fully instructed to sustaine or beare the vnskilfull and persons of meane guifts This duty of bearing hath in it these soure actions First with patience to suffer Secondly with compassion to pitty and pardon imperfections Thirdly with wisedome to admonish Fourthly with loue to correct and reproue that they may be healed The reasons of this duty be these First we are members one of another Secondly we haue one neede of another in some things as in other things they haue need of vs. Thirdly we must doe as we would bee done too Fourthly lawe of nature teacheth stronger to helpe weaker as it is done in a naturall body Fiftly the law of God commands to lift vp our neighbours sheepe beeing fallen into a ditch much more is this to bee done to a feeble brother that falleth into any sinne Sixtly the weake in faith are like to the sicke in body and who would not pitty and helpe such as cannot helpe themselues They are like to little children which stumble and fall and such who would not take vp Did a Samaritane kindly intreate a wounded Iewe and should not wee kindly respect a weake brother Oh let vs then in loue consider one another with true repentance for that which is past let vs henceforth with all our might striue against selfe-loue impatience fiercenesse pride cruelty and vncharitablenesse Tim. Come to the second precept and tell vs what it is not to please our selues Silas Not wholy or onely to seeke our owne commodities with neglect of that which may be pleasing or beneficiall to our brother Hence wee learne that it is a sinne for a man to satisfie himselfe with contempt of others to foreslow what may be profitable vnto others being altogether giuen to attend that that pleafeth our felues For first this is against the nature of charity which seeketh not her owne things 1. Cor. 13 5. Againe it is contrary to the practise of blessed Paul who pleased not himselfe that he might profite and please others 1. Cor. 9 19 20 21. Chap. 10. verse 33. Tim. But what reasons doth the text affoord vs why wee should satisfie and please our neighbour as well as our selues Silas One is from the ende why God hath giuen more knowledge and greater guifts vnto some which is the good and edification of our weake neighbours that is to make them stronger and better in faith and piety therfore hath God giuen to some greater and more graces to direct and support such as haue fewer and lesser As in a naturall body the guifts of the most excellent parts are giuen thē to conduct
others they were perfect in knowledge All knowledge but farre from that perfection which is now and shal be among the celestiall spirits at the last 1 Cor. 13 7 8 c. The third part of their praise is ability or gift to admonish each other being as so many Monitors or masters such as could see what was conuenient to bee done a wise mans part and put others in minde of their duty Tim. What is our Doctrine from these wordes thus expounded Silas That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition The Reasons hereof are first it declareth our obedience vnto God requiring it Leuit. 19 17. 1 Thes. 5 11. Secondly our charity towards the Bretheren which want admonition whereby they are preserued from sinne and destruction and wonne to righteousnesse and saluation if they hearken and obey Math. 18 15. which made Dauid desirous to seeke it Psal. 141 5. Thirdly it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others as Col. 3 16. Such then as cannot or list not or care not to admonish others loose a speciall praise bewraying want of the feare of God and of loue to men and such as do admonish let them go forwards the more chearfully the more commendable this duty is which Paul had not so praysed but that it is much to be esteemed and exercised Tim. What are we to learne further from verse 14. Silas That there be two graces behoouefull to them who shall well discharge this duty of admonishing The first is goodnesse the second is knowledge for without goodnesse or integrity of life our admonitions will bee of no force whilst it may bee saide to vs Physitian heale thy selfe and Hypocrite plucke the beame out of thy owne eye Secondly when a man himselfe is blameable he cannot freely and boldly admonish another see Rom. 〈◊〉 21 22. Thirdly he that would haue hope of doing good in reproouing others had neede to be vnreprooucable else what hope hath hee that God will blesse his admonitions The other grace required heereto is a good measure of knowledge to guide vs to see and know wherefore to admonish and when and where and whom and by whom our selues or others and in what maner out of loue and pitty roughly or mildely directly or indirectly openly or priuately and to what end how long till we haue hope that we cast not pearles before Swine and in what words euen in the words of Scripture for they haue most authority and there is no exceptions against them To these purposes it is no meane wisedom will serue therefore Paul requireth in such as shall admonish their Brethren that the word of God dwel richly in them in al that is much and manifold wisedome Col. 3 16. And if to this one duty such and so great skil be needful then iudge what cause there is for Christians to search and study the Scriptures diligently and religiously hauing so many other more waighty offices to do in their generall and particular callings Tim. What vse are we to make of this truth Silas Hence is matter of exhortation both to the admonishers to furnish thēselues with store of knowledge as they may admonish with power and profit And vnto the admonished to take in good worth good warninges from their brethren yea although not alwayes giuen with such wisedome and loue as were meete for God is not bound to set a discreete godlye person aworke to warne thee not alwayes to send an Abigail a Iethro c. but sometime by a poore silly maide or man seruant our Inferiours both in place 2 Kinges 5 3 13. As thou wilt not refuse rich treasure because it comes through fowle hands so cast not away reproof and counsel for the folly or faults of him who giueth it Heare afoole a knaue an enemy if he bring truth and reason as wel as a friend an honest man or a wise man Balaam must heare his Asse else he had dyed for it Tim. But seeing the Romanes were so full of knowledge and goodnes wherfore did Paul so largely and boldly write vnto them as if they had beene very obstinate and ignorant ones Silas He answereth to this obiection in verse 15. that he did it not to teach thē what they knew not but partly to the end to remember them of things they knew already and might forget and partly for his function sake which he setteth forth by the efficient cause Grace because his Apostolicall authority and gifts were of fauour giuen him being a persecutor Vpon these causes he had written not somewhat that is some thing and left out others as necessary by tradition of Church to be supplyed as the great Iesuit dreamed for the Scripture is perfect but somewhat must goe with boldely and then the meaning is that with some liberty and freedome of wordes befitting the grauity of the matter and of my calling Wherein ye see Paul confessed no fault but iustified rather his acte as good for them to bee put in remembrance of necessary things and meet for him being their Apostle and minister therefore Bellarmine vnskilfully vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book ch 15 ver 39. Tim. What Doctrines gather ye hence Silas Two the first is that boldnesse admonitions reproofes become well Gods messengers First for the commandement sake Es. 58 1. Cry aloud spare not tell c. Earnestnes and freedome of speech is heere inioyned to Gods messengers Secondly a Messenger is not onely to do his Lords message but in maner and forme as he is required Thirdly if sin like a strumpet be bold to appear why should not Gods Seruants be bold to controule it Fourthly there is great danger if we faile heerein both to the sinner Ezek. 3 18 19. and to the Minister Ier. 1. 17. Speake to them or I will destroy thee It is true the performance of this will cause such as loue and liue in the seruice of sinne to account their reproouers enimies as Achab did Elias and the Galatians Paul and obserue all his wayes narrowly to see if they can haue any occasion or aduantage to accuse or to hurt him as those places can testifie where Ministers do with this holy liberty testifie against euils and sinnes but better to haue all men our enemies then to haue God alone to bee against vs and if we cannot saue others yet it standeth vs vpon to deliuer our owne soules The second Doctrine is that Gods Ministers are Gods remembrancers to put the people in minde For men euen the best are forgotful yea of common and commonly knowne duties by which meanes they run into great euils Did not Dauid in his fury against Naball forgette that he ought not to kill or reuenge till Abigail remembred him And Peter in his feare forget Christes premonition touching the thrice
he had done but through Faith in Christ and also the Gentile lacking that Law yet by faith laying hold on Christ was admitted to the Couenant to be one of Gods people to haue God his God to giue him righteousnesse thence it followes that Iustification is not by workes but by Faith both to Iew and Gentile Tim. What instruction can ye gather from hence Sil. Euen this that Christ Iesus through faith ioyneth vs in fellowship with God of what Countrey soeuer we be Or this that as there is but one God who is a comm on Sauiour of all his people so but one way for his people be they Iewes or Gentiles whereby to bee Iustified and that is by faith in Christ. Tim. What words do follow Silas In the verse 31. it is written Do we then make the Law of none effect thorow faith c. Tim. What is the drift of these words Silas To answere the obiection of such as were enemies to iustification by faith and secretly to confirme his purpose by that which is brought against him Tim. What is the Obiection Silas If such as beleeue in Christ be iustified without respect to their doing the workes of the Law then the Law is made voide and of none effect This obiection proceedeth from the ignorance of such as do not know the strength of sinne the Nature of Gods Iustice the true end wherefore the Law was giuen Secondly it proceedeth from the pride of nature loath to yeelde to this truth which so abaseth man and honoureth God Tim. What followeth of this Silas That the truth hath no greater enemies then proud ignorance or ignorant pride that dare lift vp it selfe Gyant-like against God himselfe Tim. What was the answere to this obiection Silas It hath two parts First a deniall with a detestation of the thing obiected God forbid Secondly an inuersion or conuerting the matter vppon the head of the obiectors Yea wee establish the Law Tim. What learne wee from the first part of the answer Sil. That all thoughts and reasonings against Gods truth should be very detestable to vs so as wee should reiect them with a meruailous hating of them For Diuine truth is such an holy thing so precious to God as we should not with patience endure anie muttering against it Tim. Whom doth this reproue Silas Such as do fauour or wink at cauils and cauillers against the Doctrine of saluation or such as are no whit moued at their dealing Tim. How doth the Apostle turne the thing obiected vpon their owne heads Silas Thus Iustification by faith is so farre from destroying the law as that the law is thereby established Tim. But how is this true which the Apostle sayth That the Law is established by faith Silas First the doctrine of iustification teacheth that Christ fulfilled the Law in his life Secondly that he suffered in his death the full punishment due to the breach of the law for all them who are iustified by him Thirdly that such as beleeue in him must endeuour the keeping of the Law to declare their thankefulnesse Thus is the Law established by this Doctrine of righteousnes thorow beleeuing Tim. What followes of this Silas That there is no cause either for the Iew to cast off the Doctrine of faith in regard of any wrong done to the Lawe which is thereby ratified and made more firme or yet for the beleeuing Gentile lesse to esteeme the Law because without it hee is iustified by Faith sithence thus the Law is the more countenanced confirmed as that which sheweth sinne our sickenesse and driueth to Christ and teacheth the good way wherein we are to walke that we may please Christ our iustifier CHAP. IIII. DIALOGVE I. Verse 1 2. What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham our Father were Iustified by Workes hee hath whereof to reioyce but not with God Timotheus WHat is the drift of this whole Chapter Si. To proue Iustification to be by Faith by a new reason fetched from the example of Abraham Tim. How stands the frame of his reason Silas Thus Abraham as the Father of the faithful is the patterne of Iustification to all his seede or Children as verse 23 24. Looke how Abraham was in such wise be his seede iustified Now it is certaine that Abraham was iustified not by workes but by beleeuing the promise concerning Christ therefore all the Children of Abraham are so iustified Tim. What be the parts of this 4. Chapter Sil. Two in the first the example of Abraham is propounded vnto the 23. verse in the second this example is applied vnto the end of the Chapter Tim. How was the example propounded Sil. First negatiuely shewing how he was not iustified Secondly affirmatiuely shewing how he was iustified Tim. How was he not iustified Sil. He was not iustified by workes which the Apostle doth proue by this reason Abraham had nothing to glory with God but if he were iustified by works then hee had whereof to reioyce with God therefore not by workes Tim. But did his workes gaine him nothing Silas Yea amongst men and in the account of the world but not in Gods eye Tim. Why doth he call Abraham Father Sil. Because of him came the Iewes which were his Off-spring Tim. Why doth he call him Our father Sil. Because Paul himselfe was a Iew and descended of Abraham which he doth acknowledge to this end to decline the enuie of his Countrymen least they shold thinke he had not regarded Abraham Tim. Why is the example of Abraham chosen rather then of others Sil. Because he was of most reputation with the Iews also the Scripture had expressely testified of him that he had his righteousnesse by beleeuing Tim. What Instruction do ye gather from hence Sil. That it is a good kinde of teaching to teach by examples because those moue the senses Secondly of examples the fittest and most meete would be chosen which is a point of wisedome in the teacher Tim What is heere meant by flesh Silas The externall workes of Abraham as it is expounded in the next verse For if Abraham were iustified by Workes c. Tim. What do ye learne from the next verse Sil. Two thinges First good workes get vs commendations and matter of reioycing amongst men Secondly they doe not at all auaile vs to procure our acceptance pardon and release with GOD because they want perfection For neyther doe wee all good workes nor with all our heart neither do we continue so all our life long because before our time of calling we cannot do a good worke no more then a thistle can bring forth a Figge neither yet be such workes as wee do after our conuersion without spots Lastly wee do many things contrary to the Law DIAL II. Verse 3. For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Tim. VVHat doth this Text teach vs Silas How Abraham was