might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
after the committing whereof men become more humble and warie Which yet is not the proper meaning of this place because it doeth particularly treate of afflictions and of the crosse and of the good that comes thereof which is eternall life or the saluation of our soules which being the chiefe good whither all good things tend is heere called of the Apostle by an excellency that good Tim. What is meant heere by working together Silas It signifies thus much that afflictions themfelues in their owne nature doth not bring foorth that good heere spoken of Tim. But how then comes it to passe that they are so profitable Silas By the force and vertue of another supreme cause working togither with afflictions to wit the maruailous goodnesse and wisedome of God disposing the afflictions of his people to their good As Ioseph said to his Brethren Gen. 50 20. When ye thought euill against me God disposed it to good euen to saue much people aliue so when as Satan by afflictions meanes to driue vs to despaire God disposeth them to an happie end euen to encrease hope Rom. 5 34. For if a Physitian who is but a man can so temper Hemlocke or other poysonous things to make it become medicinable much more can God so temper and dispose of afflictions that they shall be wholesome to his children Tim. What is the Instruction to be gathered from hence Silas That afflictions through Gods great mercy do helpe forwards the saluation of his children the reason heereof is because they are Instruments whereby the holy Ghost mortifieth their sinnes weaneth them from the loue of the worlde stirres them vp to better obedience quickens their prayers exerciseth their patience lastly humbles the pride of their heart Iob 33 16 17 Rom. 5 4. 1 Cor. 11 32. Psal. 119. Tim. What vse is to be made of this point Silas It serueth much to strengthen our mindes vnto godly and constant patience Secondly to reproue such as faint in their troubles Also to see how to make our profit of euery thing Tim. Proceede now to the latter part of this verse 〈◊〉 me how those persons be described vnto whom afflictions shall do good Silas They are described by these three markes First they be such as loue God Secondly such as are called 3. they are such as are elected or called of his purpose Tim. How do these three markes depend one vpon another Silas Thus loue is the effect of Gods calling and calling is the fruite of Gods purpose None can loue God except first he be called our calling proceedeth from the eternall purpose of God Thus our Apostle setteth downe things first more manifest and afterward thinges more secret First the effects and then the causes For as Gods purpose is the cause of calling so is calling in order before Faith and Faith before Loue in order of causes Tim. Tell vs now first what it is to loue God Silas It is to set the delight of our heart vpon him and to take pleasure to thinke and speake of him of his properties word and workes with liking and ioy studying by all meanes in all thingsto set foorth his glorie They which hate and abhorre God do the quite contrarie to all this Tim. Whence springeth this loue of God in vs Silas From the sence and feeling of Gods loue toward vs 1 Iohn 4 19. For it cannot bee that any man shoulde certainly perceiue the loue of God towardes himselfe in Christ for eternall life but that that loue will constrain him to loue againe 2 Cor. 5 14. Also the goodnesse and mercie of God in Christ is such a beautifull and amiable thing as being certainely knowne it will bee both earneftly loued and desired Tim. Why is it written they that loue God and not they that are loued of God Silas Because it is better knowne to vs namely in afflictions what loue we haue to him then what hee hath to vs for this is out of vs the other is within vs God striketh those he loueth Tim. By what speciall note may one know himselfe to be one of their number which loue God Silas By an vnfained purpose and endeuour to obey his word Iohn 14 15. If ye loue me keepe my commaundements Also verse 21 23. Tim. What is the reason that the Apostle speaking of patience suffering afflictions doth rather mention the loue of God then of our neighbor Silas Because our loue to God is that that maketh the burthen of afflictions more easie and light to bee borne euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart thus did Ionathan for Dauid And as the seruice of Iacob 14. yeares seemed nothing to him for the loue which he bare to Rahel so they that truely loue God will for his sake suffer such aduersities as he sendeth either for correction or triall and this is the reason also why hee rather mentioneth loue then faith For howsoeuer patience springeth from Faith yet the next and immediate cause of it is loue Secondly it is to put a difference betweene counterfet sincere faith which cannot bee seuered from loue Gal. 5 6. whereas they that professe faith and say they beleeue when they do not haue their hearts void of al loue either to God or to their neighbour or themselues as appeareth in the example of Cain Esan and Iudas Tim. What instructions are we now to gather from this first marke Sil. Two First that the sound loue of God is needfull to all those which shall beare afflictions patiently Iames 〈◊〉 12. First because it maketh the godly valiaunt keeping them from fainting vnder the greatest crosses which is to be seene in the example of the Apostles Paul and Peter and other Martyrs who because they loued God were therefore ready to endure much for him Secondly it kindleth their zeal and maketh them earnestly bent to glorifie God by their constancy Tim. What profit are we to make of this point Silas First it stirreth vs vp to seeke for the loue of God and for the encrease of it in our hearts seeing we cannot be patient without it Secondly it warns vs by our patient-bearing to shewe our loue to God as God by his chastisements shewes his loue vnto vs Heb 12 5 6. Tim. What other instructions ariseth from hence Silas This none but Gods children can be patient in afflictions because none can loue God saue his owne children therfore they haue but the shadow of patience and be blockish and sencelesse rather then patient Tim. What vse is of this Silas It affoords comfort to such as haue patience in afflictions because this is a testimony vnto them of their adoption Secondly it teacheth vs that wicked men how quiet soeuer they are in afflictions yet they haue not true patience but an apearance of it they are rather blockish then endued with true Christian patience Ti. What is the
feare further destruction Secondly they were so displeased with the euils they did against the law that they had no care to doe the good commanded in the law as regenerate men haue and that out of conscience and obedience of the lawe and in one thing as well as in another Tim. But Herod was not onely displeased but he did good things Mark 6 20. Silas Herod was indeed displeased with his sinnes because hee feared the punishment and not because the lawe forbad it for then hee would haue put away Herodias his brothers wife haue repented of that main and grosse sin Secondly though he did good things yet not throughly for when the text sayeth hee did many things it implyes that hee neglected other things which were as needfull to bee done as those which hee did whereas the regenerate that consenteth to the law doth hate and repent of one sin as well as another and allowe one duty as well another though they perfectly neuer leaue any sinne nor doe any duty Tim. Yet it is reported of this Paul that when hee was a Pharisy and vnregenerate he was conuersant in all the righteousnes of the law without rebuke Silas All this is true and yet did not hee then consent to the lawe of God that it was good First because his conuersation was vnrebukeable outwardly before men alone his lusts and inward motions being vicious and sinfull before God Secondly the feare of men or the feare of punishment from God or both and not the loue of the law might and did moue him to be outwardly righteous Lastly hee was not stirred vp to the works which hee did by faith and charity either towardes GOD or man All things are quite contrary in the regenerate who content to the law of God both outwardly and inwardly and haue a pure heart cleansed by faith the ground and foundation of all that good they do Tim. Yea but euen regenerate men they do many euil things quite contrary to the lawe and doe leaue vndone sundry good things inioyned in the lawe and in those thinges which they doe best they come short to the perfection of the law how doe they then consent to the law Sil. Yes all this may be and stand very well together if men consider his conclusion set downe in the next verse which is that Paul as he was renued so farre his mind his will his affections did all allow the whole law and the euils which he did he was violently drawne vnto them by original sin which still remained in him Tim. Shew vs then when it may be sayde of a man that hee consents to the law Sylas When hee is so affected to the lawe as Dauid and Paul were not for degree but for sincerity of affection see Psal. 1 2. 119 14 15 16 18 30 31. Rom. 7 22 23. Tim. Nowe declare vnto vs what profit wee are to make of this doctrine Silas First wee haue from hence a notable difference betweene the godly and the vngodly the sincere Christian and the hypocrite for the vngodly man and the hypocrite when he doth any good or eschue any euill it is not from the heart because the law commaunds it for he euer hath respect vnto gaine or credit or pleasure or pain and not to the will of God but the godly though hee sin yet from his heart he loues the law hauing that in him which resisteth and hateth sin Secondly from hence we haue a special comfort vnto al such as consent to the law of God whose inward man delighteth in it and whose minde serueth it such surely are regenerate though they haue many fearefull imperfections and sinnes yet if they in trueth allow the law condemning those sinnes they doe and allowing those things they doe not because the law willeth them repēting from their harts so oftē as they violate the law through weaknes this is a certain mark of a new born child of God 〈◊〉 It sheweth how fearful their case is which are ignorant of Gods law either because they cannot or because they care not to know it These do not consent to the Law which they do not know and therefore are as yet in the estate of damnation Therefore it is a needfull thing together with the preaching of the Gospel to haue the Law soundly interpreted and applyed For as men cannot consent to the Gospell without the preaching of the Gospell which is the power of God to write it in our heart so we cannot so much as know the Law without the preaching of the Law Finally heere is a sure truth that whosoeuer willeth not the euil which he doth but disalloweth it out of a reuerent loue vnto the Law whereunto hee seeth the euill which he dooth repugnant he certainly approoueth the Law to bee good and a rule of rightnesse DIAL XIII Verse 17. Now then it is no more I that do it but sin that dwelleth in me Tim. VVHat doth this Text containe Silas A second conclusion inferred and gathered from the first combate betweene grace and corruption in the heart of Paul or betweene a good will and a bad deed the conclusion is thus much If I Paul do what I hate and what I would not do then I doe it not as I am renued but sinne dwelling in my Nature doth it by drawing me from good to euill whence it is too manifest that the force of sinne is yet great in me and that I truly complained in verse 14. Tim. What Instructions are we to learne from this Conclusion Silas That euery regenerate man is diuided into two men or into two parts that is himselfe and sin the new man and the old grace and corruption flesh the spirit the law of the minde and the lawe of the members The reason heereof is because in this life theit regeneration is vnperfect Secondly that a regenerate person takes his denomination from the better part that is from grace which raigneth in him not from sinne which doth but dwell in him Thirdly that part which is regenerate and renued in a man neuer sinneth but it is that part which is corrupt and vnrenued that sinneth doth euill Fourthly it affoords a plaine and euident marke to discerne a man that is regenerate from him that is not regenerate Tim. Before you doe particularly name the markes of a regenerate man set downe in this verse tell vs how many markes are contained in this Chapter whereby we may iudge of a regenerate man Silas There be seauen seuerall markes of the regenerate Children of God set downe in the latter part of this Chapter that is from the 14. verse to the end of it The first is to will that which is good and to hate sinne verse 15. The second to consent to the law that it is good and to delight in the sound knowledge and spirituall obedience thereof verse 16 and 22. Thirdly to haue an inward man that is such a man as is in secret and
sinner this is the voice of euery mans owne conscience conuicting him of the breach of the law sundry wayes Now the conclusion followes necessarily Therfore I am a most accursed wretched man worthy of eternall damnation in hell fire This conclusion is the worke of the holy Spirite causing euery elect sinner to apply vnto himselfe the most horrible threatnings of the law whereuppon there ariseth in the conscience great feare horror and astonishment for which there is no salue in the law which is able to kill but not to make aliue Tim. But are all the elect partakers of this feare before their connersion and all in a like degree Silas All the elect which come to yeares and discretion are not conuerted without this feare but all haue not a like portion of it for God dispenseth the measure of this feare as it pleaseth him to some more to some lesse it faring with men in their new birth as with men in their naturall birth where some are borne more easily some with more payne as some sores are let out with the pricking of a pin and some need much lanching Tim. Tell vs what profite and vse wee are to make of this doctrine touching the degrees that are vsed in the conuerting of elect sinners Silas First we are taught how miserable we are by nature we being the children of Gods wrath and condemnation liuing alwayes as bondmen in fear of his punishment Eph. 2 1 2 3. Secondly we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs seeing we haue not the Spirit of adoption till we haue the Spirit of feare and this is gotten by the ministery of the Law Thirdly we are warned what duties men are to do vpon the hearing and reading the Law that they may further their owne conuersion which be these First by the Law to get distinct and sound knowledge of sin Rom. 3 and 7 7. Secondly rightly to vnderstande what that curse is which the Law threatneth vnto sinne sinners Thirdly a diligent search and examination of our selues whether we be not guilty of these very sinnes against which the law denounceth the wrath and curse of God Fourthly Legall faith beleeuing that we are breakers of the Law and do deserue the curse of the Law Lastly vpon the application of the Law to our selues to labour and worke our owne hearts to get them humbled and broken with feare and terror of Gods iudgements For then and not before the heart is made meet to receyue the Spirit of Adoption Heere are reproued such as gather too much hope from the Gospell ere the Law haue duly feared and taken them downe with griefe shame Tim. Is there any other vse to bee made of this former point Silas Yea these three First they that had neuer any portion of this Legall feare haue iust reason to feare mistrust their owne conuersion Secondly if any bee vnder this discipline of the lawe hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes let them not bee much discouraged for they are in a good way to true conuersion Lastly let such as haue the spirit of feare not rest there but passe on till they haue the Spirite of Adoption least it fare with them as it fared with Esau Caine and Iudas Tim. What is the next degree of a Christians conuersion Silas To receiue the Spirite of Adoption Tim. What are we consider in this third degree Silas These three things First of Adoption what it is Secondly what is the Spirite of Adoption and thirdly what it is to receiue the Spirite Tim. What is Adoption and how may it be declared Sil. Adoption is the making one actually a son by grace which is no sonne by nature Ephe. 2 3. Gal. 4 4 5. For this word Adoption is borrowed from the custome of men who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne This benefit of Adoption may be declared many waies First by the person of him who adopteth to wit God who hauing a naturall Son yet wanting sonnes in our kinde hath Adopted men woemen to be his Children which is not the wont among men but quite contrary Secondly by the persons of vs who are Adopted beeing both beggerly and void of all goodnesse being also his enemies full of all vnrighteousnes Rom. 5 6 7 8. Thirdly by the dignity of the thing it being a matter of wondrous excellency to haue such a sonne-ship more a thousand times then to be the sonne of a most mighty Prince Fourthly by the manifold and exceeding benefits which comes by Adoption namely to bee heire of the world and of Heauen Lastly by the duty of adopted ones being briefly touched in Malachy 1 6. and more largely in 1. Pet. 1 14 15. Tim. What is meant by the Spirite of Adoption Silas A speciall grace of the Spirite certifying our Adoption vnto vs. A grace which flowes from Adoption and is proper to Adopted ones seruing to witnesse their Adoption and therefore fitly called the Spirite of Adoption Tim. What be the two effects and fruites of the spirit mentioned in this Text Silas The first is to seale or assure in the hearts of the elect children of God the witnesse of their adoption by Christ hence it is called the Spirit of Adoption and in the same sence also it is tearmed the earnest of our inheritance Ephes. 1 14. The second is to open their mouths with childlike confidence and godly feruency to pray vnto God as to a most louing father Hence it is called by the Prophet Zachary the Spirit of Grace and of praier Zach. 12 10. Tim. How do the elect receiue the spirit of Adoption Silas By the Ministery and preaching of the Gospell as the Spirit of feare and bondage is giuen by the preaching of the Law Hence the Gospell preached is called the Ministry of life of righteousnesse and of the Spirit because through the Ministry of the Gospell the Spirit is effectuall to quicken the dead hearts of the elect thorough Faith in Christ thereby to be made righteous before God and to become his sonnes and heires of eternall life This is proued by the word of the Apostle Gal. 3. 2. This would I know receiued ye the spirit by the workes of the Law or by hearing Faith preached that is by hearing the Doctrine of the Lawe or by the doctrine of Christ apprehended by Faith Tim. But how and after what sort doth God worke in the Gospell when by it he will worke in his Children the Spirite of Adoption Silas The Spirit of Adoption is receiued into the harts of the elect by these degrees or seuerall works of grace First after the Conscience is humbled and terrified by the Lawe being brought to see and feele an extreame neede of Christ crucified there is engendered an earnest desire and longing after him and his merites such
It serues for our humbling to consider our imbecility naturall ignorance whereby we hang doubtfull and stagger of seeblenesse and sticke by ignorance Secondly it shewes that none be perfect seeing we are ignorant what to aske in prayer Thirdly it confutes the Pelagians which ascribe too much to naturall strength yet we are so feeble as we cannot tell what is profitable much lesse be able to persorme any thing by any power in vs. Lastly it teacheth what neede wee haue of consideration and helpe to pray greater then most yea then good men commonly thinke of Tim. Come now vnto the next part of the sentence and tell vs how the Spirit maketh request Silas By stirring vp requests in vs and causing vs to pray That this is the meaning of the words apeareth by comparing this Text with the 15. verse of this chapter where it is written We haue receiued the Spirit of adoption whereby we cry Abba Father the Spirit crieth by making vs cry Thus vnderstand that in Gal. 4 6. Tim. What gather ye from these words Silas Thus much that when the Scripture saith the Spirit crieth and maketh request the meaning is that it maketh vs to cry and to make request and this is an vsuall thing to attribute vnto God those things which the godly do by diuine inspiration Thus God is sayde to know by teaching others and illuminating their minds that they may know as Augustine obserues out of those words in Gen. 18 19. I know thou fearest me and in the Galathians 4 9. Forasmuch as ye know God or rather are knowne of God that is taught that yee may know So Deut. 8 2. God is saide to tempt the Hebrewes that he may know what is in them that is make themselues and others to know what is in them so heere the Spirit maketh request that is moueth vs to request Tim. I but the Scripture saith that Christ maketh request for vs Rom. 8 34. how then doth the Spirit make request Silas Christ maketh request as Mediator the Spirite maketh request for vs as Author and inspirer of requests and desires Tim. What is the doctrine from hence Silas That the prayers of the godly come from Gods Spirite The text is plaine heerein to which may be ioyned that which is written 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Spirite that is eyther confesse him or pray to him in faithfull confidence and reuerence but by a speciall grace of the Spirite Tim. What are we to learne hence that the Spirite is the worker and kindler of prayer in the godly Silas First that no Turke nor Iew nor Idolator nor Hereticke can pray because they haue not the Spirite Secondly that no wicked man nor hypocrite can pray because they receiue not the Spirite Thirdly that in our best prayers we ought to be humbled seeing they are not our owne but come from the Spirite which is our prompter moderater and Schoole-maister Fourthly that in beginning of prayer we craue of God the assistance of his Spirite Tim. What is signified by sighes vnexpressable or which cannot be expressed Silas This is meant eyther intensiuely for such sighes as are most feruent no man beeing able to vtter them for their greatnesse and exceeding vehemency or properly for such sighes as wee cannot vtter by any speech because of their weakenesse and feeblenesse The godly in whom they be know not of them through the infirmity of the flesh and strength of temptations they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer yet they are grones and sighes wrought in them by the holy Spirite which though the beleeuers feele them not yet God seeth and heareth them for they make a loude cry in his eare as in Exod. 14 15. This is the fitter sence therefore the better because it suteth with scope and matter the phrase also will beare it Tim. What instructions arise from these words Silas That the sighes of the heart albeit neuer a word be spoken be prayers euen as a desire to beleeue and to repent in a truely humbled heart be accepted for faith and repentance with God who will not breake the bruised reede and accepts the will for the worke so the desire to call vpon God is prayer in his sight God will fulfill the desires of them that feare him Psal. 145 19. See Maister Perkins Graine of Mustard seede at large of this point Tim. What vse is to be made of this point of doctrine Silas It affoards a singular comfort to the godly in their afflictions for that Gods Spirite workes wonderfully in their hearts to list them to Godward euen aboue that that themselues can perceiue in minde or bee able to declare in words Secondly it serues for to strengthen the weake against a temptation that they cannot pray whereas they are to consider that if they do but sighe it is a prayer before God a desire is a prayer a continuall desire is a continuall prayer Thirdly it repoues hypocrites whoe imagine that they can pray well when they speake many wordes and yet haue their hearts within voyde of secret sighes and grones which doe accompany true prayer DIAL XXIIII Verse 27. But he that searcheth the heart knoweth the meaning of the Spirite for he makes request for the Saints according to the will of God Tim. VVHat is the drift of this text with the summe of it Silas To comfort the godly Romanes and all other beleeuers in great afflictions The summe of the comfort is thus much that their prayers how feeble soeuer which come from Gods Spirite are knowne and granted of God This is proued by three reasons First from the infinite knowledge of God Secondly because their prayers are framed after the will of God Thirdly because they which pray are Saints and deare to God Tim. Let vs examine these three reasons and tell vs howe is God sayd to search seeing he needs no inquisition but knowes all things without search Silas It is true hee doeth so for his knowledge is infinite whereby hee knoweth most perfectly both himselfe and all other thinges euen the most darke and hidden 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men and applied vnto God for the better vnderstanding of his nature for that which men desire perfectly to knowe that they search for and by search they come to the exact vnderstanding of things Tim. What is signified here by heart Sil. The Soule and all that is in it euen the most secrete thoughts purposes and motions al which God doth most perfectly behold and this is such a priueledge as agreeth to none saue to God alone 1 Chron. 28. 9. Tim. Yet Paul sayeth that the Spirit of man knoweth what is in a man 1 Cor. 2. Silas First a man may know his owne thoughts and what is in his heart but nothing without a
as it were a hand to leade vs to the verie secret place of God Fiftly this Doctrine serueth to admonish all the godly laying aside all other means when they seeke for proofe of their own election to go down into their owne hearts to finde out that precious worke of Gods grace in their calling to Christ. Tim. Yea but this may 〈◊〉 vs for Hipocrites wicked men say they haue a calling And such as haue a true calling cannot alwayes discerue it Silas It is true therefore there be some few tokens by which a sauing vocation is to be discerned from that which is common As first a distinct speciall knowledge of the word not confusedly and generally Secondly to beleeue the promises of the Gospell with sincere loue to them and ioy in them Thirdly to take sound delight in the whole word of God euen the threatnings reprehensions exhortations aswell as consolations Fourthly to begin obedience to the Lawe of God euen from the heart and throughout in one thing aswell as in 〈◊〉 〈◊〉 though not perfectly Fiftly to haue a Spirit of discerning to put difference betweene the voice of Christ which calleth vs to himselfe and the voice of strangers Iohn 10. Sixtly an earnest desire with constant Prayer to haue othere brought to the participation of this heauenly calling specially such as bee vnder our charge as family seruants children wife c. Lastly to loue the Brethren called because they belong to Christ and the Ministers and instruments of our calling being thankful to them as to the Messengers of God and 〈◊〉 of our good To the which may bee added the Prayer of faith and the testimony of the Spirite of God and ours Rom. 8 15 16 and our 〈◊〉 for our Fathers glorie guided by knowledge 2 〈◊〉 7 11. Tim. Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine Sil. Yea 〈◊〉 for Christian consolation euen to comfort at the heart all such weary heauy laden hungry and thirsty soules as do couet aboue all things to be certified of Gods loue towardes them and to finde rest and perceiue the assurance of their owne saluation Let these neuer feare their owne estate if they can finde in truth Gods effectuall calling to bee vpon them by these markes though in a weake measure for thereby anie of these shall clearly and firmely see their owne predestination which being an vnchangeable purpose of GOD that alter not it cannot be that such should perish Tim. What other instruction arsseth out of the first part of this verse Sil. That such as haue the word preached must thankfully receiue it The reason is because it is the ordinarie meanes of an effectuall calling to bring men to Christ such as are Adulti of yeares and stature able to heare Tim. What vse heereof Sil. It shewes the wretched estate of estate Papists and prophane Atheists which dispise the Ministerie of the word also of carelesse worldlings which regarde not such a blessing Secondly it warnes such as liue vnder the word preached to norish an hope that they are called according to Gods purpose and therefore to labour to get an inward spirituall calling ioyned to their common calling Tim. Have ye yet any other instructions out of the first part of this Silas Yea by Pauls putting himselfe into the number Vs wee learne that his owne election was certainely knowne into him and so it may be and is to euery child of God that liues to yeares of diseretion Secondly that by the worke of a true calling the Apostle was assured of his owne saluation therefore not by speciall reuelation onely Thirdly by his example hee ensturcteth vs to hope well of the saluation of others that be members of the visible Church The seasons bee first because they haue the Sacraments of Gods grace whereby they are set apart and sealed vp to God to be his people Secondly God inuiteth them by his word to faith and repentance Thirdly they make profession of God to be their father and Christ their redeemer Lastly in their liues they doe yeeld outward obedience to the worde Now charity requireth vs to think that al this is done in truth and therefore to hope well of them that they belong to Gods election as Paul doth heere by speaking in the plurall number of others as well as himselfe Tim. But what may we thinke of those Christ ans that are apparantly wicked Silas Euen of such we are not to despaire because we know not what to morrow will bring foorth Also the parable of the vineyard shewes that God calles at all houres euen at the last and the example of the theefe and Paul being wicked men and yet called in the ende of their life instruct vs that we must not cast away hope of any how wicked soeuer they bee none more wicked then such as haue beene called Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner Tim. What then is there no reprobation in the visible Church none reiected which be in Noahs Arke in the outward Church Silas Wee may not determine or giue finall sentence vpon any that they are Reprobates Rom. 14 10 11 12 but leauing secret things to God who onely knoweth who be his and who bee not 2. Tim. 2 19. wee doe so out of charity hope well of all as yet wee holde it for a certaine truth that all in the visible Church be not elect That this is so appeareth first by Scripture Math. 20. 16. Many called few chosen also 1. Iohn 2 29. Some went out from vs that were not of vs. Againe the Iewes being Gods people it is written of them that they were not all Christs sheepe nor giuen vnto him of his Father Iohn 10 29. nor were Iewes within Rom. 2 29. nor children of the promise Rom. 9 4. nor the children of Abraham Iohn 8 39. Secondly this truth may bee proued by the similitudes of Scripture which set foorth the estate of the visible Church for it is likened vnto a floore hauing wheate and chaffe Mat. 3 12. to a dragge net hauing good fish and badde Mat. 13 47. to a fielde of tares as well as of good Corne Mat. 13 24. to a house wherein are vessels of earth and of gold to Noahs Arke wherein were vncleane beasts as wel as cleane Thirdly it may bee confirmed by examples as of Esau Rom. 9. 12. and Iudus Iohn 6 70. who were both reprobates and yet liued in the visible Church so of Caine Ismael Saul D. mas Lastly this appeares by reason because were all elect all must be saued which is not true Mat. 7 13 Secondly it opens a gap to security Thirdly were all elect then should all haue an effectuall calling to Christ Mat. 13. and 20. Wee are therefore thus to holde and beleeue that the holye and inuisible Church consists onely of elect and none other But in the visible Church there
dolefull estate giuing their eyes no slumber nor rest to their eyelids till they find rest to their soules Tim. What other doctrine from this Text Silas That blissefull is the condition of such as are called to Christ Iesus and endowed with his faith and spirite because such as bee called to Christ and beloued of God are exalted to bee his people and Children which is the greatest dignity and blisse in the whole world Tim. How d ee ye proue this doctrine Silas First by Scripture Psal. 144 15. Blessed are the people whose God is the Lord. Iohn 1 12. To them that beleeue in him there is giuen this dignity to bee called the sonnes of God 1. Iohn 3 1. Secondly by by reason for first Gods children are Christs brethren Heb. 2 12. and Gods heires Rom. 8 18. Secondly they haue their sinnes fully forgiuen them Rom. 4 4 5. Psal. 32 1. Thirdly they haue the blessing of beleeuing harts Luke 1. Fourthly they are led by the Spirite of sanctification which fils them with the feare of God and godly vprightnesse of life Psal. 112 1. and 119 1. Rom. 8 9. Fiftly if crosses and troubles come they are supported and comforted vnder them and reape much good by them Iohn 14 Rom. 8 28. Sixtly the Angels are their seruants Heb. 1 14. and all creatures are at league with them Hosea 2 18. Seauenthly they are freed from the power of sinne Diuell death and hell and all their enemies Luke 1. 74. Rom. 6 7. Acts 26 26. Thirdly comparisons of Scripture proueth this point as of a tree standing by the Riuers of waters planted in Gods house set vpon a Rocke of a Prince and a king full of riches glory of an Oliue and of a Vine Psal. 45 and 92 12 13 Mat 7 24 Iohn 15. Rom. 11 17. Tim. What profit of this doctrine Silas First it reproues such as speake basely of Gods children Secondly it warneth vs of the great danger of such as offer them any wrong in word or deed also what blessings are ouer their heades which kindely entreate them Mat. 10. 42. and 25 40. Thirdly it exhorteth Gods children by remembrance of their great dignity to beare the crosse patiently to flye sin carefully to liue holily and iustly And lastly it must encrease and double the prayses of the faithfull who bee by grace set in such an happy estate Tim. Howe can it bee sayed of the same persons that they were a people and no people that they were beloued and not beloued Silas The Scripture speakes of Gods elect sometimes according to their predestination and sometime according to their present estate Secondly their present estate being two-folde either in corruption and grace one succeeding the other in regard thereof they are sometimes beloued and not beloued according to the diuersity of times and conditions Tim. Why is God called the liuing God Silas Because God liueth of and by himselfe eternally and is authour of life to all which liue Acts 17. 28. which shewes Idols to be no Gods and the Sacrament not to be God for they neither liue nor infuse life into other nor can preserue themselues from violation Tim. How comes it that while the Iewes were Gods people the Gentiles were not and now the Gentiles bee the Iewes are not Silas O the deepenesse of the wisedome and knowledge of God how are his wayes past finding outfor who hath knowne the minde of the Lord or to whome hath he told this counsell DIAL XVIII Verses 27 28 29. Also Esayas cryeth concerning Israel Though the number of the children of Israel were as the sand of the sea yet shall but a remnant be saued for hee will make his account and gather it into a short summe with righteousues for the Lord will make a short account in the earth And as Esayas saide before Except the Lord bad left vs a seede we bad bin made as Sodome and had beene like to Gomorrah Tim. WHat is the purpose of this Text Silas Hauing proued the calling of the Gentiles by the Testimony of Hosea nowe he doth the like touching the Iewes whose calling to Christ he proues by the testimonies of Esaias Chap. 10 22. and 1 9. Tim. What is the summe of this Text Sil. That of the Iewes some few onely were called to Christ the most part of them being reiected according as God had from euerlasting determined For the Aposile reasons heere from the effectes to the cause Fewe called therefore few chosen Tim. What be the parts of this Text Sil. Two First hee teacheth that a small number of the Iewes were saued verse 27 28. Secondly the reason heereof Gods mercy verse 29. Tim. What is meant heereby Crying Silas A plaine and earnest speaking the truth without feare or fainting Tim. What is to be learned from hence Silas That the Ministers of Christ must boldly and distinctly declare the minde of God Esay 58 1. Hence is Iohn Baptist called a crier Math. 3 3. It is a speech borrowed from common criers in Cities who so speak as they may be heard of all Thus Christ spake for he lift vp his voice Iohn 7 37. The reasons heereof be first the commandement of God Esay 58. Secondly the example of Christ and the Prophets Iohn 7. Thirdly this maner of teaching stirres vp and quickens attention Fourthly it helpes the vnderstanding causing things sooner to bee vnderstood and perceiued Fiftly the vntoward rebellion of mans heart requires such plainnesse and earnestnesse to humble and tame it Tim. What is the vse of this point Silas It reprooues such teachers as suppresse their voices The other extreame is too much to exalt it Secondly it warnesh hearers to loue such vehemency seeing their owne dulnesse needs it Tim. What is meant by the sand of the Sea Sil. The exceeding great number of the Iewes being for multitude like to the sand of the Sea as God promised Abraham Gen. 15. Tim. What is meant by remnant Sil. It is a speech borrowed from Tradesmen who cut out a whole cloath till onely a little peece be left which they call a remnant or remainder by which is meant a verie few and small number of the Iewes as it were an handfull shall be called Tim. What signifies saued Silas It signifieth deliuerance from bodily and spirituall dangers Tim. Of what times did Esayas speake this Silas First of the times of Ezckiah when all Iuda being ouerrun by the Assyrians onely Ierusalem was spared Secondly of the times of the deliuerance out of Chaldea when most of the Iewes tarried behinde the fewest returned home many dyed in Babylon others willingly abode there But the Prophet hath yet a further relation namely vnto the times of Grace when the greatest number of the Iewes spurned against the Gospell some few onely receyuing it Those externall Redemptions and deliuerances beeing Types of the Spirituall Tim. What is the Doctrine from hence Silas That though the Nation of the Iewes were full of
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
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
may we take from this verse thus opened Sil. Heere is laide foorth the condition of weake Christians which lacke the knowledge of the word such are apt to stūble like blind men like sicke persons they be weak ready to trip and to fall vpon euery occasion This must serue to humble the infirme and weake of iudgement stirre them vp to seeke for more store of grace and light of knowledge to be able to walke more firmely Secondly it is much better in case of offence to sorbeare our liberty in things indifferent then to vse it as the saluation of a Brother is a farre more precious thing then the nourishing of our flesh or body Also thereby we preferre peace and edification to our pleasure Tim. In the 22. Verse what is meant by Faith Thou hast Faith for with M. Beza I had rather reade these Wordes by way of concession then by interrogation Hast thou faith Silas Faith signifies the knowledge and perswasion of our liberty in indifferent things as verse 14. in his owne example he expounds it These words contain another secret obiection in the behalfe of the strong thus I know and beleeue my liberty which I haue by Christ that nothing is vnpure to me why should not I prosesse it in words and expresse it in acte without respect had of others This Obiection the Apostle answeres first by granting Thou hast this Faith I yeeld it vnto thee Secondly by distinguishing thus Haue thy faith vnto thy selfe in thine owne Conscience but expresse it not to the hurt of thy Brother for this must be vnderstood necessarily enioy thy knowledge to thy edification but vse it not to anothers destruction Tim. What then shall my Faith lye hid and be smothered Silas No saith the Apostle haue it before God approoue it vnto him vse it so as one that knowes he must giue an account of it before God and comfort thy selfe in it in his sight and be thankfull to him for that knowledge which he hath giuen thee and that is fufficient in this case Thou needest not make any ostentation of it to the hurt of thy brother let it euen be enough to thee that God knowes thy faith This is like vnto that precept of Christ Math. 6 6. Thy Father that seeth in secret shal reward thee openly As in some cases and sometimes wee may hide our Prayers so the profession of our faith lest we boast vnto the danger of others Tim. What then is it lawfull for Christians to dissemble their Faith and profession of it Will it bee sufficient in time of persecution to haue Faith in his heart before God Howe then hath Christ commanded vs to confesse him before men Also see Rom. 10 10. where both faith and confession are required vnto saluation Silas Our Apostle heere speaketh neither of generall Faith by which we beleeue the whole word both of Law and Gospell nor yet of iustifying Faith whereby wee receiue Christ or the promises of Christ vnto saluation but of a particular faith whereby we beleeue something to be lawfull Secondly euen this particular faith which is a perswasion of our liberty in indifferent things is thē onely to be concealed when it cannot bee professed and practised without offence and scandall vnto our weake brother Not the profession then but the vnseasonable hurtfull profession of this faith is heere prohibited Heerewith a greeth the iudgement of Chrysostome vpon this place This text saith he is not to be vnderstoode of the faith of doctrine but of that which appertaineth to the argument in hand namely the Faith about things indifferent Touching the former faith saith hee it is written With the Mouth confession is made to Saluation Againe He that denieth me before men before my Father will I deny him This faith is oppressed if it be not expressed but the other faith about middle things is then subuerted when it is vnseasonably shewed Tim. Tell vs now what the Apostle doth in the rest of the Chapter to the end thereof Silas Hee giueth three short and pithy rules to direct both strong and weake in the vse of things indifferent The first concernes the strong onely the second the weak onely the third them both The first is set downe by way of acclamation O blessed is the man which condemneth not himselfe in that which he allowes Touching the vnderstanding of which rule note that Apostle speakes first touching a mans condemning himselfe and not beeing condemned of others or making themselues worthy to be condemned of others Secondly he speaketh of condemning and allowing in the same person not of disallowing in another what he persormes in himselfe Thirdly hee is to be vnderstood of one and the same instant whereby one man in his iudgement condemneth and in his practise alloweth one and the same thing The summe then of the rule is thus much that hee is indeede a happy man whose practise in outward acte agrees with the inward iudgement of his conscience More plainely thus In conscience to be perswaded that a weake brother is not to bee offended by vndue and vntimely exercise of our liberty so to allow this as by no contrary deede to condemne it it is the happinesse of a man not to bee accused of his heart Let all men striue for this happy condition after the examples of Iob chap. 27 6. and of Paul 2 Corinth 1 12. Tim. What is the second Rule which belongs to the weake Silas He that doubts is damned if he eate because hee eates not of faith that is not beleeuing so in his heart as hee shewes in acte The rule more at large is thus much that such a one is guilty of sinne hurts his conscience and offends God which eyther eates or doth any thing else with a wauering doubtfulnesse and not beeing well perswaded whether they doe well or ill please God or displease him A Christian which will please God and keepe his conscience pure and vnspotted must be able to discerne of that which he doth whether it bee lawfull or vnlawful according to that which is written before Let euery man be perswaded in his owne minde to doe a thing which is good and yet do it doubtingly the minde beeing tossed too and fro with diuers reasons doth pollute the action to him that doth it and makes it to be sinne lacking right rule and end for it is neyther gouerned by knowledge of the word nor done to Gods glory Let men therefore learne to resolue of their deeds before they acte it and enterpise nothing so long as ones conscience and minde is doubtfull what he may doe for so long our deeds cannot be referred to Gods praise and this very thing is enough to make it sinfull for it is sinne whatsoeuer misseth of the due end Tim. What is the third rule Silas That it is sinne whatsoeuer is not of faith where the word faith cannot bee interpreted of conscience for this interpretation is against the beginning
seed of faithfull parents men are not therefore called of God because they are holy but therefore they be Holy because they are called of his Grace Moreouer couertly the Apostle heerein takes away the difference betweene Iewes and Gentiles that the Iewes may not boast as if all holinesse were in their kindred and were tyed only to their stocke as they foolishly dreame for the Gentiles are called to the same glorious condition of holinesse Touching Saints the word noteth not any absolute perfection where there is no want for no doubt but both Romanes Corinthians and others who Paul honoureth with the Title of Saints were sundry wayes faulty but such as be consecrate to God and besides the 11 For I long to see you that I may bestow amongst you some spirituall guifts that ye might be established Tim. WHat doth this Scripture containe Silas Paul hauing ended his Salutation vseth now an Exordium or Preface wherein he endeuoreth to winne and draw the good will of the Romaines towards him to cause them more readily to hearken vnto and imbrace his Doctrine performing and that very pathetically the part of a Christian Orator by great art to get and gaine their beneuolence and attention Tim. What Art doth be vse for this purpose Silas First he insinuateth his great loue and good will which he beareth them vntill verse 16. Secondly he layeth before them the worth and excellency of his Doctrine in verse 16. Tim. By what arguments doth Paul demonstrate and prooue his loue towards them Silas Three wayes First by his reioycing and giuing thankes for their great measure of faith in the Gospell Secondly by his earnest and constant prayer vnto God for their spirituall prosperity Thirdly by his great care to come vnto them not for any earthly benefit or commodity to himselfe but to doe them good by instructing them in the Gospell Tim. Now expound the words and tell vs heere what is meant by the whole World Silas The Churches which be in the world professing the Gospell of Iesus Christ by a 〈◊〉 of the whole for the part the world put for the Christian Churches which were then in the world or in many parts in the world like vnto that which is written in 1. Thes. 1. 8. In euery place your faith to God ward is spread abroad c. Now by Faith is meant the fame and report of their Faith witnessed and vttered by their confession of Christ. Rom. 10. and other fruits of a liuely Faith Like to that 〈◊〉 16 19. where obedience that is their Faith which made them obedient and wherein consisteth the chiefe obedience of a Christian is said to haue come abroad that is the rumor of it A 〈◊〉 of the subiect for the adiunct For Faith is a secret thing and lieth hid in the heart knowne onely to God yet by signes manifested to men who by the fruits are led to see the root and to commend it Tim. What meanes he hereby that he giues thankes to God Silas That he was glad and with ioy praised God for their conuersion to the Gospell and that it was growne so famous as that their Conquests ouer many Nations was not so renowned as their zeale and feruency for Christian Religion was From whence we learne that it is the dutie of euery faithfull Man to reioyce for the well-doing of others when they thriue and prosper in godlinesse The Reasons of this duty be these following First because we are members one of another and therefore ought to suffer together and to reioyce together 1 Cor. 12 26. Secondly the well-doing and spirituall prosperitie of other Christians redowndeth to vs who haue an interest in all their guifts as touching the vse and profit of them though not for the propriety of them for euery Saint is the possessor of his owne graces yet in the fruition and benefits there is a communion according to that which we professe in our Creed concerning the Communion of Saints Wherein we haue iust and great matter of reioycing and thanksgiuing Thirdly to reioyce at the welfare and the well-doing of the Brethren is a Testimony that wee haue Christ his Spirit which is a Spirit of Charitie chasing Enuy out of the hart and in stead thereof planting brotherly loue Gal. 5 22. 1 Cor 14 4. This doctrine serueth to reprooue the enuious and malicious which either little regard and reioyce not at all or which is worse doe repine and 〈◊〉 at the good estate and good workes of others carping at them crossing and hindering their good courses and indeauours as Saul enuied Dauid the Iewes Christ and the false Apostles Paul Secondly it ministreth comfort to the godly when they doe feele their hearts stirred vp to chearefull thankfulnesse towards God for such as they see to be blessed with spirituall blessings in heauenly things Ephe. 1 4. Tim. Why doth he giue thankes to God through Christ Silas First because all graces come to vs through him our Mediator Iohn 1 14 16. Secondly because all thankes are accepted for him 1. Peter 2 5. Thirdly all ability to be thankfull is giuen of him for he with the father and the spiritis Author of euery grace Now the same way which God takes in bestowing his graces we are bound to follow it in returning thankes that is by Christ our High-Priest Tim. Why saith he My God Silas He spake this as the Saints doe out of a priuate feeling hot to exclude others but to expresse his faith and peculiar affiance which he hath in Gods goodnesse confessing that God is his in speciall who was a common God to all the faithfull Tim. Is it enough to haue a generall faith Silas It is not sufficient but euery one must priuately apply to himselfe the mercies and promises of God General and Historical faith is common to Hypocrites and beleeuers Tim. What doth this teach vs that it is saide their faith published why he nameth their faith rather then any grace of theirs Silas To teach vs that Faith is the Queene and Mother of all other vertues Secondly that God honoureth them with good Fame and renowne which honor him by placing their Faith in his promises Thirdly that the power of God in spreading abroad the Gospel is verie mightie in so short a time to carrie it so far notwithstanding all oppositions Tim. What learne we that he Called God to witnesse Silas That it is lawfull to sweare in priuate matters so we obserue these conditions First that the matter be true and knowne to vs so to be Secondly that God only be called vpon as a witnesse of the trueth Thirdly that the matter be of waight and importance not slight and triuiall Fourthly that there be such necessity that without it we cannot be beleeued it being a thing very requisite for the good of others that credit should bee giuen to our wordes as it did verie much behooue the Romanes to thinke well of Paul whome they had neuer seene and
Secondly that they violated the Law of nature in respect of duties to God and Men by vngodlinesse and vnrighteousnesse Thirdly that they were punished of God mightily Wrath from Heauen Tim. Begin with that part ye named last because it is first mentioned in the Text. What is meant by Wrath is there any such passion of anger and wrath in God Tim. In holy Scriptures Wrath Anger bee otherwise attributed vnto men then vnto God For it is in men properly as it is a perturbation of the minde inflaming or stirring vp to Reuenge Wrath in his proper acception is an appetite or desire of reuenge for some contempt or hurt done or supposed to be done to our selues or others whom we affect When men see themselues neglected or wronged straight way they are moued to take vengeance on the party thus it is in Men the truth whereof appeareth in Came Esau Achab c. whereas in God wrath is no affection but a iust act of God punishing wickednesse or the punishments themselues of warre famine pestilence sicknesse c. inslicted for iniquity so it is vsed in this Text. For it is here set against righteousnesse of God spoken of verse 17 which as wee haue saide signifieth both his mercifull goodnesse freely bestowing Iustice and life eternall vpon beleeuers and also Iustice or life giuen and bestowed graciously Therefore by wrath we must vnderstand both his indignation reuenging impiety and the Reuenge or paines themselues according to the Hebrew phrase Now this wrath is saide to be Reuealed that is to be declared by examples and by experience testified For howsoeuer sundry wayes Gods wrath bee Reuealed against sinne as by the light of nature euerie mans Conscience naturally accusing and tormenting him for euill doing Rom. 2. Secondly by the Gospell whose voice is not only Consolatory speaking pardon and life vnto beleeuing offenders but Comminatorie threatning death eternal to impenitent persons and vnbeleeuers as Mat. 3 10. Luke 13 3. Ioh. 3 18 36. Thirdly by the Law whose office is to reueale wrath and the curse against euery transgression Deut. 27. v. last Rom. 4 15. yet our present text would bee taken of that daily experience which witnesseth that God is wrathfullie displeased with the worlde for sinne and euen at that time when the Apostle wrote there were greeuous miseries of sword plague and famine abroad in the world Also it is plain by the verses following that Paul speaks of such iudgements as God had executed vpon all men for contempt of his Maiesty especially of spirituall punishments in hardning mens hearts and giuing them vp to vile lusts and a Reprobate mind Verse 24 28. Tim. What Learne we from hence Sil. Seeing sin prouoketh Diuine wrath it is necessary to take heed of it Secondly that this wrath appeareth most in spiritual Iudgements because they not only are tokens of wrath but deserue more wrath they are punnishments for sins past and encrease of more sinne Tim. What thinke ye that the Children of God haue their parts in Spirituall Iudgements Silas Yea as appeareth in the example of Adam Dauid Salomon and of many in our dayes which haue faln into some fits of dispaire also haue had the sinne punnished by Sinne as Paul affirmeth heere of the Idolatrous Gentiles Tim. In what sence may it be said that this wrath of God was reuealed From Heauen Sil. Howsoeuer men very learned and not a few haue drawne the sense of these words vnto the Heauens themselues which be instruments of wrath against such as contemne their maker as Ambrose some to the euill spirits which are aboue in the ayre to vexe by Gods appointment wicked liuers as Origen some to the second comming of Christ from Heauen to iudge the world as Theophylact others referre this to the vniuersality and large extent of his iudgements which were and shall be vpon all men vnder Heauen that do wickedly and on others to the euident declaration of his iudgement from Heauen as from an high and eminent place that they might bee most apparant vngainsayable as Martyr Beza Faius do think yet the best and fittest sense is by a 〈◊〉 to expound Heauen for God as Luke 20 5 15 18. and to oppose it vnto the fancy and opinion of Atheists Epicures and other prophane men which ascribe the punishmens that happen vnto men vnto chance and misfortune or to the malice of men or vnto the malignity of the starres and Elements or other inferior causes passing by the iustice of God and denying his prouidence in the gouernment of the world against which Paul affirmeth heere that the euils which be are scourges sent from God who though he may vse ordinary and naturall meanes for the plaguing of men yet himselfe is author ruler as it is euery where in Scripture testified of him that no euil cōmeth but frō him as in Amos that he createth darkenesse in Esay that hee sendeth the sword c. in Leuit. that hee rained Fire and Brimstone from Heauen on Sodom in Gene that he drowned Pharaoh in Exod. Finally it is God which deliuereth vp to vncleannesse and a Reprobate mind in this Chapter verse 24 28. The Doctrine hence is this that punnishments come from God as effects of his Iustice against sinne The duties whereunto it should prouoke men be First to beware of murmuring in time of calamity for this is to fight Gyant-like against God Secondly to be patient and contented because it is Gods doing for iust ends this is to submit vnto God Thirdly to sue and seeke first and principally vnto God for remouing calamities as Israelites in Iudges Nininuites in Ionas did Tim. What may we learne from this that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men Sil. Two things First by the order of words we learn that the breach of the first Table is more grieuous then the breach of the second Table Secondly seeing it is against all therefore there is no sinne how little soeuer that can escape punishment Thirdly by vsing the abstract rather then the contrete we learne that Gods anger is not against men themselues but against their wicked deeds principally Tim. Whereof did this admonish vs Sil. To make conscience of small sinnes Secondly it reproueth such as thinke themselues safe because they haue no great sinnes whereas vengeance is due to euery disobedience Tim. What is heere meant by Truth Sil. The remainder of light which since the fall of Adam is in euery mans Conscience to shew him what God is most good bounteous iust and mighty how he is to be worshipped by louing and fearing him aboue all and what is right and what is wrong what good and what euill for these things euen naturall light doth teach euery man Tim. What is the nature of this truth Sil. It delighteth and desireth to expresse it selfe that is it would come forth and appeare in our workes it abhorreth to be smothered and imprisoned
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
elect who before being not beloued are now beloued Hos. 2. 23. Tim. What may we note from hence Silas The easinesse of creating and regenerating which with God is no harder for vs then to cal a man to vs or to call any thing by the name Wee see also what an effectuall calling is a powerfull woorking causing persons to be what they were not of enemies and sinners sonnes of God and righteous DIAL XI Verse 18. Which Abraham aboue hope beleeued vnder hope that hee should bee the Father of many Nations according to that which was spoken so shal thy seede be Tim. VVHat is the drift of this Text Silas To extoll and praise Abrahams Faith by two reasons First that it did not giue place to sence nature or humaine reason For he beleeued aboue the hope of man Secondly that it did embrace the truth of Gods promise contained in these words So shal thy seed be And thirdly that he made the Diuine promise the support and prop of his Faith according to that was spoken Tim. What is meant when he saith He beleeued vnder hope aboue hope Sil. That he beleeued vnder the hope of God aboue the hope of man for when things were dosperate in the reason of man and there was no hope at al yet looking vp vnto God he had hope he conceiued inuincible faith in his heart ioyned with an infallible hope euen against hope of flesh nature and all mans reason Tim. Do ye not by hope vnderstand things hoped for Sil. It is true then the meaning is contrary to that which might by man haue beene hoped for hee waited for things which were set forth of God to be hoped for ouercomming by his faith all difficulties absurdities impossibilities which natural reason might obiect and oppose to him Tim. What was our instruction from hence Sil. This that a true faith dooth enable vs to expect such things as the reason of man would neuer look for Example heereof we haue in Abraham who beeing an hundred yeare old it was against reason that he should looke to bee a Father yet his faith beleeued it seeing God promised it Also Dauid against all humaine reason and hope beleeued that he should be King of Israel Also when Moyses beleeued that the people should passe through the Red sea as on dry Land it was against reason the like is to bee saide of Ioseph and of many others Tim. Is it not dangerous in things which are set forth to be beleeued to take counsell with the wisedom of the Flesh or with humaine reason Silas It is so as appeareth in the example of Sara of Zachary and Moyses all which were punished because they consulted with flesh and bloud instead of beleeuing Also in the example of wicked men who haue receiued hurt by leaning too much to the wisedom of the flesh more then to the word of God as they which perished in the wildernes also a Prince which was seruant to Iehoram King of Israel 2 Kings 7. Lastly Zedekiah K. of Iudah Ier. 39 7. Therefore in things which are propounded by the word to be beleeued of vs we must renounce that which our owne and other mens reason can obiect seeme it neuer so absurde and vnpossible which God promiseth yet it must absolutely be beleeued Tim. What was further commended to vs out of the first part of this sentence Silas That it is the propertie of a true faith to keepe men in hope euen when things seeme desperate Example heereof we haue in our Sauiour Christ Math 27. My God my God why hast thou forsaken mee And Saint Paul Act 27. Iob Ieremy For faith doth beare it selfe bold vpon the truth of Gods promises For faith doth beleeue the whole word of God according as is written Faith is by hearing and hearing by the word of God Rom. 10 17. But the word of promise is that whereabout Faith is properly occupied and especially the word of the Couenant wherein God promised to bee mercifull to our sinnes Tim. Yet the promise that Abraham is saide to beleeue was of a temporal blessing euen of a large posterity Silas It was so but this dependeth vpon the Couenant of grace and helpeth him to beleeue that For he that can beleeue God to be faithfull in smaller thinges can also beleeue that he will keepe his truth in greater thinges Againe all earthly pronuses are fulfilled for Christ who is the substance of the Couenant Againe all earthly promises proceede from mercy and Christ is the foundation of Gods mercy towards vs. DIAL XI Verse 19 20 21. And he not weake in Faith considered not his owne bodie now dead when he was almost an hundred yeare olde neyther yet the deadnesse of Sarah her wombs hee doubted not at the promise thorow vnbeleefe but was strong in faith and gaue glory to God being fully assured that he which had promised was able to performe it Tim. WHat was the drift and end of this Text Silas To praise the faith of Abraham by these few Reasons First by setting downe the hinderances of his faith as the deadnesse of Abrahams body and of Sarah her wombe Secondly by opposing to it the contrary which is vnbeleefe Thirdly by the measure of his Faith which was a strong and full assurance Lastly by the end of his beleeuing which was the giuing of God the glory Tim. What is meant heere by being weake in Faith Silas Sometimes Faith is put for the Doctrine beleeued Rom. 14 1. then to be weake in Faith is to be rude and ignorant of the truth and not to be weake is to be verie expert and skilfull But faith is heere put for the guift of faith and by not being weake in faith he meaneth that he did strongly beleeue God This speech is a figuratiue kinde of speech when one meaneth more then he expresseth as Psal. 〈◊〉 1. 17. not to despise is put for to hold in great account Tim. What were the hinderances which might haue troubled and hurt Abrahams faith Sil. The deadnesse of his owne body and of Sarahs wombe which he did not consider that is he thought not these things so able to hinder the promise of God as Gods power was able to fulfill the thing promised neither did he reason by vnbeleefe against the promise of God saying he mocks me or it will come to nothing Tim. What was the instruction from hence Sil. Thisê a strong faith yeeldeth not to such lets which discourage or daunt it but breaketh thorough and ouercommeth them all bee they neuer so many and so great whereby the faithfull are to be admonished of their duty which is to striue against the impediments of their faith not to yeeld Tim. What thing is contrary to faith Sil. Vnbeleefe by which is meant either a meere priuation of faith when there is none at all as in Turkes and Iewes and wicked men or a defect in beleeuing whereby one beleeueth a thing faintely through infirmity of
Christ. This reioycing is a speciall good thing and it is as it were the very life of a mans life Tim. How many kinds of reioycings be there Silas There is a naturall reioycing common vnto all men when the hart is cheared either by an in-bred liuelinesse or by outwarde occasions as in the presence of things pleasant or agreeable to our nature This reioycing is not meant heere Also there is a spirituall and Christian kinde of reioycing which ariseth from the spirit of God stirring vp the heart to reioyce in spirituall and heauenly things when they are present with vs or certainly hoped for As first when the Church flourisheth Psal. 137 3. Secondly when a sinner returneth to the Lord Luke 15 10. Thirdly in the meanes of saluation Ps. 122 1. Fourthly in doing righteousnes iudgement and equity Fiftly in the exercising our selues in the praises of God Psal. 95 1. Sixtly in the reconciliation that we haue with God through Christ when it is beleeued or felt of this our Text speaketh Tim. What is it to reioyce concerning God Silas To haue ioy of heart in this respect that hee is become our Father and loueth vs as his Children and Sonnes Tim. What difference is there in these speeches concerning God as heere and to reioyce in God as 1 Cor. 1 31. and to reioyce with God as Rom. 4 2 Sil. To reioyce in God it is to attribute all thinges which be good vnto God and to render him all thanks for them this we may doe Secondly to reioyce with God it is to to bring something with vs of our owne wherein to glorie and reioyce besides Gods fauour and this we may not doe Thirdly to reioyce concerning God it is to be merry in our hearts for this that we do vnderstand how God doth loue vs as a father his children The like vnto this we haue in Ier. 9 24. Let him that reioyceth reioyce herein that he knoweth me to be mercifull and righteous whereas others reioyce in riches or pleasure or honour or wisedome the Christian ought to reioyce in Christ. Tim. Is there great and iust cause to reioyce for such a gift bestowed on vs as Gods Fatherly fauour through Christ Silas Yea very great for heerein consistes all mans happinesse both now and for euer to haue God reconciled that he may bee a Father to take vs for his sonnes sake and loue Such onely do reioyce therefore such as waigh these things and do inwardly feele them so as they are are affected with them do from hence gather exceeding strong hope of enioying euerlasting life For God is such a Father so constant in his loue as though he will correct them yet neuer will he disinherit them Tim. By whom is it that God is become a fauourable Father vnto vs Silas By Christ his beloued sonne who by his death on the Crosse hath made attonement for our sinnes being there in our stead by the will of his Father and by meanes of our receiuing it thorough faith in the promise of the Gospell we haue made it ours Tim. What thinges doe yee consider seuerally in this attonement spoken of in this place Silas First God to whom wee are reconciled he louing vs and giuing his sonne for vs. Secondly his Son comming to worke our attonement by his obedience passion and Sacrifice Thirdly our Faith embracing this attonement and receiuing it Fourthly a great reioycing of hart in the Faith and certainty of this reconcilement with God Tim. What do ye collect from this whole Doctrine Silas That our Christian and spirituall reioycing it is as our measure of beleeuing is none if our Faith bee none little if our faith be little great if our Faith bee great Therefore as any do long for much true Christian comfort let them endeuor a daily increase of Faith by the humble sincere and constant vse of al those holy meanes priuate and publicke whereby God vseth to enlarge the beleefe of his children DIAL X. Verse 12. Whereas by one man sinne entred into the world aud death by sinne and so death went ouer all men in whom all haue sinned Tim. WHat is the purpose of the Apostle in this Text Silas Hauing spoken hitherto of the first part of Iustification touching remission of sins by faith in the sufferings and death of Christ and laide out the same in the causes effects now he proceedeth to handle the other part of Iustification touching the imputation of Christs perfect obedience vnto vs which beleeue Tim. Is there any necessity of this part of Iustification Sil. Yea very great for we were two wayes endangered to God 1. by not fulfilling and keeping the law as we are bound we lost all right and title to Heauen Secondly by our sinnes done against the Law wee become worthy for euer of eternall punishment in Hell and therefore wee haue neede of a double remedy from Christ one to haue a satisfaction for the deserued punishment and this wee haue by the death and bloudshed of Christ imputed to vs. The other to restore vs to the right of our lost inheritance and this wee haue by the perfect obedience of his life put vpon our faith Tim. How may it appeare that Paul doth thus distinguish the parts of our Iustification Silas Two wayes First by the word reioycing or glorying vsed in the former verse wherein hee makes his passage to this Treatise Tim. What doe ye gather from hence Silas Thus much beleeuing Christians cannot fully reioyce and glory concerning God vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth and vnto which by the promise of the Law eternall life is due which seeing they haue not nor can haue in themselues therefore they haue it of Christ. Tim. What is the second way how ye gather this distinction of two parts of Iustification Silas By the comparison of Adams vnrighteousnesse and his disobedience with Christ his obedience both communicated to all elect persons though in diuers sorts and fashions the which he doth begin in verse 12. and continueth it to verse 20. Tim. Wherein be Adam and Christ compared together Sil. Both in things wherein they are like one to the other and in things wherein they are contrary one to the other They are alike in this generally that each of them conueyeth that which is his vnto such as are theirs and be of them particularly Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed Christ conueyeth ouer righteousnesse and life to his members by free imputation of faith Also they differ in this that the offence of Adam by which death came vpon all men was but one but the obedience of Christ imputed to beleeuers doth not only couer and doe away that one but all other offences of
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas 〈◊〉 c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law thē feared death by the breaking of it therefore shew me at what time it was that the lawe wrought in him this feeling of death by reason of his transgressions aginst it Sylas This hapned vnto him vppon all presumptions euen a little afore his conuersion after that Christ had met him in the way as hee went to Damascus and had begun to humble him by terrible actions words and sights committing him ouer for further direction vnto Ananias By whose ministry he was broght and made to see two things amongst many others First that the good woorkes which he did before his conuersion they did not proceed from faith and charity and therefore in the sight of God they were no better then sins Secondly he was instructed to know the meaning of that commandement which forbiddeth lust to wit that all sodaine motions and desires of the minde deserue damnation in strictnesse of iustice now being made to perceiue this that his best righteousnesse was but iniquity with God and that his heart had beene full of euill affections and motions in the sight of God howsoeuer his life had beene without blame in the sight of men these things I say being beleeued and eainestly thought of with application to himselfe of the threatnings of the law against his inward and secret corruptions and hipocrisie brought him to see and feele himselfe to be in the case of a fellon condemned to dye euen a most miserable and dead man without the grace of God in Iesus Christ this was the beginning of his conuersion Tim. Tell vs now what instructions wee are to gather from all this Silas Two first that it is a mans owne sin which produceth and begetteth his death the law onely sheweth a man his sinne conuict him of it and maketh him feele himselfe guilty of death prouoking him by his own fault to doe that which shall more deserue condemnation For as an earthly King hearing of some subiects apt to mutiny and rebellion giues his commaundement to them to forbeare assembling to weare no weapons vppon paine of death hereby they are made the more rumultuous are apprehended conuicted as guilty of the breach of the Kings edict and therefore executed whereof their rebellious mind is the proper cause the kings commandement onely an accidentall cause so it is with the law it is but the accidentall cause of our destruction which properly commeth from our sins Secondly we are taught that whosoeuer God meaneth to bring
may if so be wee will take Paul generally to speake of all regenerate men whereof many through frailty take gresse fals euen after their calling as it is to be seene in the example of Dauid Peter and other of the Saines but we cannot so expound it if it be limited to Paul who liued vnblaincably when hee was a Pharisic therefore much more vnrebukcable now beeing an Apostle Acts 24 16. He is set forth as an example vnto the Saints of an holy vnreproueable life Tim. What Instructions do ye gather from the words thus expounded Silas First the Children of God in their regeneration do not receiue fulnesse of grace to do wel For then they should do nothing which they allow not but their will and their deed should accord both should be perfectly good Whereas in Paul his decde and will disagreeed both in doing euil and leauing good vndone Tim. What vse is to be made of this instruction Sil. First it doth reproue such as do hold that the regenerate in this life cannot sinne as Familists Secondly it admonisheth al men to finde out and acknowledge their imperfections with griefe and to striue towardes perfection Lastly it doth serue to comfort such as doe labour vnder sinful infirmities and defects For this was the Apostles case How much lesse maruail if it proue so with others inferiour to him Tim. What other instruction ariseth out of these words Silas That it is a good sign of a regenerate man when not onely conscience checketh and iudgment disliketh but his heart dissalloweth and is displeased with the euil he doth because this bewraieth that they are not wholly vnder the power of originall sinne but haue another beginning and ground of their actions euen grace and the holy Spirit of God from whence comes that hatred of euil and desire of good Tim. What vse are we to make of this second instruction Silas First it proues them to be meere naturall vnregenerate men who do allow and be pleased with their sinnes that be in themselues and in others Secondly it admonisheth the godly of their dutie which is not to allow but with hatred to condemne euery sinful thing in themselues euen to the least motion and lust not at any hand after it is knowne bearing with it but stirring vp the heart to detest and lament it with godly sorrow in regard it is an offence to God Tim. What is the third Instruction Silas That the elect of God being regenerate they are neuer so giuen ouer as to sinne with their whole wil because this is true of them all that they allow not the euill which they doe so that in all their euils and sinnes there is some striuing in their will against them though it be but faintly and in great feeblenesse as it happeneth in great tentation Tim. Shew vs now by what reason the Apostle prooues this proposition that he allowed not what he did Silas By this reason because both in the leauing vndone good and in the doing of euill hee offended not willingly but with a detestation and loathing For the euill which he did was hatefull to him and his will was to doe the good hee could not doe not that Paul was compelled vnto euill but that hee consented not to it with his whole will his heart being now changed and made confermable to the law in part Tim. What instruction is to be gathered from hence Silas First we learne that the godly cannot doe al the good they would because sinne hindreth them and secondly that they cannot doe all the euill as their lustes would because they haue grace to hate and resist euill For the Spirite lusts against the flesh as the flesh doth lust against the Spirite Gal. 5. 17. Obserue further out of this whole verse that it is farre from the godly to excuse extenuate and cloake their sinne they abhorre it and that out of a reuerence toward the law vnto which their sinne is contrary againe in holy persons there bee beginnings of their doings one whereby they wil good and will not euill called the innerman law of the mind Spirite c. the other whereby they are drawne from good vnto euill DIAL XII Verse 16. If I doe then that which I would not I consent to the Law that it is good Tim. VVHat doth this Text containe Silas Two inferences conclusions which doe arise from the former strife betweene originall sinne and Pauls renued mind The first is out of the 16. verse the summe and effect whereof is this that there was a good agreement and consent betweene the heart of Paul being renued and Gods law seeing he abhorred the cuill which was done by him being contrary to the Law The second conclusion is contained in the 17. verse the effect and summe whereof is this If I abhorre the sinne which I doe then I being renued doe it not but that sinfull corruption that dwels and stickes in my nature doth it Tim. What is meant by that which Paul did doe and would not haue done Silas Some euill thing forbid in the law of God which though hee hated yet corruption wrested it from him whereof he inferreth that so farre foorth as he was regenerate he did approoue Gods law to be good and holy For whosoeuer hates an euill in this respect that the law forbids it and loues a good thing in this respect that the law commands it he must needs haue some thing in him that doth allow the law and consent to it to bee good howsoeuer he doe the euill he hates and cannot doe the good he would Tim. What instruction will arise from hence Silas That it is a true and certaine marke of a man grafted into Christ and regenerate by his Spirit to consent vnto the Lawe when his sinnes can displease him because they are against the law and good duties are loued and therefore performed because Gods law requires them the reason is because none can consent to the law of God and allow of it saue such as are borne anew of God whose law it is Tim. How is it written then that the Gentiles doe by nature the things contained in the Law Rom. 2 14 Silas That place is to be vnderstood of precepts and rules giuen foorth for pollicy and gouernment of Citties For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life and not of their daily conuersation wherein they were great sinners eyther openly or secretly as Paul accusech them before Chapters 1 2. Besides in their common life they did some good things and eschued some euill out of vaine-glory to get praise of men Tim. But Esau and Caine were displeased with the euils they did against the Law and yet were no regenerate men Sil. It is true they were displeased for their sinnes not for that they allowed Gods lawe which condemned their sinnes but because they begun to feele the discommodities and calamities of their sins and did
our benefit and ed fication Tim. First it ministreth occasion of being humbled euen in and for the verie best actions of our life which beeing vnperfect and spotted cannot please God without par don by Christ. Secondly it reproues such as haue their minds lifted vp when they haue done or spoke something well whereas the imperfection of the deede ought to bee before them to abase them Thirdly when Christians haue shewed their best care and endeuour to doe good things they must not bee discouraged for such wants and faults which stick vnto their doings but heartily repent asking fogiuenesse of Christ and striuing to do better For as an earthlie father perceiuing in his childe a good will and defire to please him taketh that hee doeth in good woorth though it be faultie so will God spare his owne children that doe good things willinglie though weakly Mala. 3. 17. I will spare them as a man spareth his owne Sonne that serueth him Lastly it reproueth such as thinke the keeping of the law to bee possible whereas it is a transgression of the law not onely to doe what wee should not but to doe lesse then we should a want of perfection breaks the law no lesse then an euil done from such defects none are free no not Paul himselfe DIAL XV. 19.20 For I do not the good thing which I wold but the euill which I would not that I doe Now if I doe that I would not it is no more I but sin that dwelleth in mee Tim. VVHat doth this text containe Sylas A proofe of the former reason in the 19. verse a conclusion drawn from thence in the 20. verse Tim. How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses and what is it that we are to learne thereby Silas That which is set downe in these two verses is not altogether the same but differs at least in wordes for heere the wordes good and euill bee put in which were left out before againe these repetitions and rehearsals they are not idle but serue to good purpose for thereby the Apostle would admonish vs of two things First that we are to think that these things which hee writeth of the spirituall combat are verie necessarie for vs and can neuer be too much knowne of vs. Secondly that through our dulnesse they are not enough considered and marked and therefore haue neede to bee much vrged and often repeated repetitions haue good vse when they are timely vsed Tim. What is meant by this that he saith he would haue done good Silas That it was the earnest desire and purpose of his heart to please God Tim. What are we to learne from hence that he saith I doe not that good I would ly to embrace death willingly which doth stoppe the breath of sinne Lastly in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne to stand still vpon our guard and to flye to our Generall for succour in assaultes that wee be not ouercome or ouertaken at least with temptation of sinne DIAL XVI Verse 21 22. I find then that when I would doe good I am thus yoaked that euill is present with me For I delight in the law of God concerning the inner man Tim. VVHat doth this Text containe Silas It containeth two things according to the number of the verses the former is the winding or shutting vp of the second paroxisme or second fit of temptation the latter is an entrance or beginning of the third or last fit verse 22. Tim. What be the parts of this conclusion Silas Two In the former he confesseth the readines of his will to doe that which is good in the latter hee renders a reason why hee could not doe the good hee would because euill was present with him Tim. What is meant heere by Yoaked Silas The word in the originall signifies law I finde this Law which some doe take in good part for the law of God but others in euill part for the law of sinne and corruption This latter interpretation is the best because of the words which follow Euill is present with me which words seeme to expound the former Tim. What euill doth he speake of when he saith euill is present with me and in what sort is it present with him Silas Not the euill of affliction but of sinfull desires and lusts which are said to be present because they are euer with the godly at hand to crosse and hinder their good purposes and desires For the flesh lusteth against the Spirite Gal. 5 and the law of the members rebelleth against the law of the minde Tim. What is the instruction ariseth from hence Silas That this is the common condition of all regenerate persons that their good motions which come from Gods spirite are euer mingled with some euil motions which arise from their corrupt nature Tim. What is the sum of the 22. verse Silas A profession of the Apostle that his whole man so farre as hee was renued by grace it tooke especiall pleasure and delight in the knowledge and spirituall obedience of Gods Law Tim. What Law is it that he speaketh of heere The morall Law or the Law of the ten Commaundements which teacheth perfect loue of God and of our neighbour because it is set against the Law of sinne to which no Law is so contrary as the morall Tim. What is meant heere by the Inner man Sil. The Inner man is the same with the new man or spirit and signifies al that within a man or without from top to toe which is by grace reformed as by outwarde is meant all that in a man which is not renued Tim. What is the instruction that wee are to learne from hence Silas That a regenerate man doth loue Gods morall Law and take great delight in it This delight doth not so much declare and shew it selfe in the pleasure which godly men take to know the thinges contained in the Law for that is common with the wicked but to do it and conforme their hearts and manners agreeable vnto it as he which seeth a curious artificiall picture is so pleased with it that he studieth how to expres it so it fareth with Gods children Tim. What reason haue Gods children to delight in the law seeing it reueales sinne vnto them accuseth them and condemnes them Silas First vnto the godly this is a great benefit which it brings that it doth discouer vnto them euils that they may see them repent of them and forsake them as well as good that they may practise it and so driueth them neerer vnto Christ that they may be saued by his grace Tim. What other instruction may bee drawne from this Verse Silas That seeing the children of God delight in the Law they haue greater reason much more to be delighted with the word of the Gospell because the doctrine
newes to all beleeuers that they shall not be condemned yet this comfort should be most effectuall to the godly poore because amidst many worldly wants and miseries which trouble them it may and should excedingly ioy their heartes to thinke vppon what great good thinges they haue by Christ as forgiuenesse of all sinnes freedome from all punishment of sinne from Gods anger and hell fire yea and more then this euen perfect righteousnes and eternall life of which things the least is more worth then a whole world and therefore whosoeuer cannot reioyce in these thinges whatsoeuer their worldly crosses be it argueth deepe vnthanksulnesse and is a signe of vnbeleefe Finally touching the godly rich they are to be admonished here that they are more to cheere themselues with the comfort of this freedome then with all their wealth and worship Tim. But seeing none shall haue this comfort but such as are in Christ and walke after the spirit tel vs what it is to be in Christ Silas To be knit and ioyned vnto him through faith as members be to the head or as branches be to the vine Tim. What are we to learne from hence Silas First that none saue the faithfull are capable of the former comfort because onely they are in Christ therfore howsoeuer hypocrites and other wicked men yea prophane men and Atheists do lay claime to this comfort yet it doeth not at all belong vnto them because they are out of Christ. Secondly wee cannot be partakers of any benefit by Christ except first we be in Christ as the members must be one with the head and the branches with the vine ere they can draw any life from them Thirdly such as beleeue in Christ and abide in this faith may be sure and certaine to be saued the reasons hereof bee first because euery beleeuer is iustified and is freed from the guiltinesse of his sinnes and therefore must needs be saued Secondly hee is one with Christ in whome there is nothing but righteousnesse and life therefore he is free from sinne and damnation Tim. Yea but though hee is freed from sinnes past and the punishment of them yet euery beleeuer by his dayly sins makes himselfe worthy and guilty of death Silas True beleeuers neede not feare neither sins past present nor to come for this vniuersall negatiue particle No excludes all sinnes the beleeuer being iustified from sins past sinnes present are pardoned and sinnes to come shall not be imputed therefore he needs feare no destruction Tim. Will not this doctrine make men secure and carelesse Silas This doctrine shakes out of mens heartes the feare of condemnation and therefore in that behalfe they may bee spiritually secure but it nourisheth the feare of God beeing an enemy to carnail security Psalme 130 4. Rom. 12 1 2. Tim. Yea but we cannot be so certaine of our saluation as S. Paul who had his certainty by speciall reuelation Silas This is not so for first Paul speakes not here of his owne particular assurance but giues a generall comfort common to all the faithfull therefore he writeth not there is no condemnation to mee but to them Secondly the signes and tokens of this comfort to wit to bee in Christ and to walke after the Spirit are common with Paul to all other true Christians verse 1. Therefore the certainty of saluation and the comfort from thence must needes be common Tim. Yea but it is no where written that thou art in Christ and that thou shalt not be condemned and it is the doctrine of Protestants to beleeue no more then is written and therefore no man can be assured to be saued Silas When wee teach that no more is to be beleeued then is written it is to be vnderstood of vniuersall doctrin and generall points of sauing trueth to which wee are not bound to giue credit nor can we firmly assent vnto them vnlesse wee finde them in the written word which is the onely sufficient perfect rule of faith and manners Iohn 5. 29. and 21 24. and 2 Tim. 3 16. Secondly wee affirme and hold that the certainty of euery mans owne saluation is written in the fleshy tables of his heart by the finger of the Holy Ghost for as this vniuersal trieth that there is no condemnation to such as are in Christ is written in the word so this particular assumption of the faithfull but I beleeue and am in Iesus Christ is written in his owne heart by the Spirit which alwayes togither with Faith workes and engenders a feeling and testimonie of his owne Faith whereby he knowes he is a beleeuing person 2 Cor. 13 5. 2 Timoth 1 12. Marke 9 24. all which places shew that a man hath in himselfe a witnesse of his owne Faith Now wee are bound no lesse certainely to beleeue the inward particular witnesse written by the Spirite in the hearts and consciences of ieuery faithfull person then that outwarde vniuersall testimony which is written in the word for both these testimonies come from one Spirit and the sence of faith is as firme as an article of faith Tim. Yea but this singular Faith what is it else but a singular presumption For how common is it for euery euill liuer to say I trust to be saued Silas It is verie true that such as haue no faith and so be not in Christ if they say they trust to bee saued it is presumption but for a truely faithfull man to beleeue and to say it is no presumption but dutie and godly submission to him that commands to beleeue in his Sonne Tim. But how shall we bee able to know the presumption of the Flesh from the assurance of faith they be so like the one to the other Sil. By this marke which the Apostle himselfe giues vs that such as haue Faith and be in Christ walke after the Spirit that is by the Spirit they do mortifie the flesh and the workes thereof Tim. What other instructions ariseth there hence Silas It teacheth vs the exceeding priuiledge of a true Christian beleeuer in that he is freed from all feare of condemnation and eternall punnishment in Hell fire Tim. But tell vs whether it may be knowne who they are that are knit to Christ by faith Silas Yes it may surely be knowne though not to others yet to themselues for otherwise this freedome priuiledge from condemnation could bee no ground or matter at all of any comfort Secondly the taking of an elect soule out of Adam and the corruption of nature to graft it into Christ is not such a sleight worke but that it may be knowne and percciued of him in whom it is wrought being a person come to yeares and discretion For it is the opening the eyes of the blinde the quickening of the dead the translating from darkenesse to light the healing of the withcrcd hand the making of the lame to walke the setting at liberty him that was in prison All which shewes this work to be both mighty
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
shall neuer liue a blessed life DIAL XIII Verse 14. For as many as are led by the Spirit of God they are the sonnes of God Tim. VVHat is the scope and drifte of this present Text Silas To confirme and proue the latter part of the former verse namely that they shal liue eternally in glory if they do mortifre the deeds of the body This is prooued by a reason drawne from the efficiene cause to wit from the right of sonnes after this sort Sons are heires of their fathers goodes euen of eternall life in heauen verse 17. but the beloeuing Romanes and all other the faithfull which liue holy are the sonnes of God verse 14 16. therefore al such as leade a holy life shall liue for euer with God Tim. But how doth the Apostle proue that belesuers which endeuour to mortifie their sinnes and liue holily are Gods sons Silas By three arguments First because they are led by the Spirit Secondly because they call vpon God as vpon a Father verse 15. Thirdly because the Spirite of God and their owne sanctified conscience do so witnes vnto them and in the mouth of two or three witnesses euery word is confirmed Tim. Now shew vs what is the sum of this 14. verse Silas It is this Such as mortifie the deeds of the bodie they are the sonnes of God because they are led by the Spirit of God and therefore shall liue for euer Tim. Let vs now come to interpret the wordes and tell vs heere what is meant by the spirit Silas The operation and worke of the Spirit is heere called the Spirit by a Metonymie of the cause for the effect Tim. What is it to be Led by the Spirit Silas It is a word borrowed from the blind that cannot see their way but must haue one to leade them or from the lame that cannot goe but must haue one to helpe them or from Infants and young children which can very hardly go without another to leade them Tim. What are we to gather from hence Silas It doth warne all Gods children of their naturall weaknesse and extreame misery First in that wee are blinde hauing no light in our sclues as it is written The Naturall man perceiueth not the things of God 1 Cor. 2 14. Secondly it appeares in this that being regenerate yet we haue no more knowledge then that wee receyue from Gods spirit teaching vs This made the Prophet to cry O Lord open mine eyes or O Lorde giue me vnderstanding Psal. 119 18. Thirdly in this that regenerate men still are like Babes which haue continuall neede of the gouernment of the Spirit to leade them the way vnto Gods Kingdome Tim. To what purpose serueth the knowledge of this our misery and weakenesse Sil. First to the humbling and to the taking down of our proud hearts from ascribing any thing to our owne wit or strength in the matter of pleasing God Secondly to prouoke the godly vnto earnest prayer that they may haue the conduct and leading of the Spirit which is so needfull for them as without the which they can neuer be able to see one step in their way or to set one foot forward no more then blinde men or little Children Tim. But tell vs now distinctly by what wayes and meanes doth the Spirite leade the godly Silas Not by a generall motion such as all Creatures in heauen and earth are moued by nor yet by any violent impulsion against our wils as if wee were stockes and logges but by an especiall grace effectually stirring and perswading them to such things as they beeing already renued willingly desire to doe Tim. What things doth this especiall grace worke in them when it stirres them vp to things desired of them and pleasing to God Silas Three things First is information or instruction outwardly giuen by the worde concerning things agreeable to Gods will Secondly an illumination from the Spirite to see and know such instructions to be from God himselfe Thirdly inclination and bowing of the will voluntarily to will and readily to obey such diuine instructions For as the Spirite doth not enlighten vs but by the word expounded and opened so it is in vaine to know what we should doe by the light of the Spirite and word vnlesse will and strength be giuen vs to do it And it were not enough to haue will and strength giuen vs to do it if we want knowledg of that which we are to do Therefore vnto leading these three things be necessary first to be instructed by the word secondly to bee enlightned by the Spirit in our mindes and thirdly to be mightily strengthened in our wils and affections that we will well effect what we doe soundly affect Tim. What profit are we to make of those things vnto our selues Silas First it sheweth how wretched wee are so long as wee liue in ignorance and are obstinate in sinne beecause such are not led by the Spirite but are tossed vp and downe by the impulsion of their damnable lusts Secondly it shewes the conduct leading of the Spirit to be not inforced but free and full of pleasure and delight Thirdly it confutes the Papists which teach the gouernment of the Spirite to be contrary to the liberty and freedome of our will because though it be directed and led by the Spirite yet it doth still retaine it owne nature both willingly willing that which is good and in it selfe being flexible and apt to wil that which is contrary vnto good were it not for the conduction of the Spirite carrying vs the right way Tim. Now tell vs who bee the sonnes of God that are heere spoken of Silas Not sonnes by nature as Christ is nor by Creation as Angels be but sonnes by grace and Adoption These may be considered two wayes eyther according to predestination or Gods eternall purpose in which respect the elect before their new birth are tearmed the Children of God Iohn 12 52. or else according to their present estate being effectually called vnto Christ and are actually adopted and thus our text speaketh of the sonnes of God Tim. What are we now to learne by this that Gods sonnes are said to be led by the spirite of God Silas First of all that this is an vndoubted and vnfallible marke of the sonne of God to be led by the Spirite of God in such manner as is before declared euen as the sonnes of Sathan are knowne by this that they are ledde by the flesh following and obeying their owne corrupt hearts and dooing the will of the Diuell their father Iohn 8 44. so Gods sonnes are discerned heereby that they striue to bee obedient to the Spirite and worde of God their heauenly Father beeing much greeued and humbled when they slippe and leaue the direction of the Holy-Ghost beeing very heedfull and wary for afterward Tim. Shew vs how the leading of the flesh may bee knowne from the leading of the Spirite Silas First
the Spirit The second is their waiting for the ful accomplishment of their heauenly inheritance redemption of their bodies Tim. What is that which is here called the Spirit Silas By a Metonymie of the cause for the effect the Spirit is put here to signifie all the gifts of the Spirit which be not miraculous guifts which we cannot finde that the Romanes had nor yet common guifts such as hypocrites and wicked men haue but speciall gifts peculiar to the elect as calling faith iustification sanctification hope loue repentance c. Tim. How are these gifts termed first fruits Sil. It is a metaphor or speech borrowed from the manner of the Church of the old Testament when the Iewes by the commandement of God did offer their first fruites vnto God partly to shewe their thankfulnesse vnto God and partly to 〈◊〉 the rest of the crop Deut. 26. Leuit. 23. 14. The which the Apostle doth fit to his purpose after this sort As by offering the first fruites the Iewes receiued hope of a good haruest to enioy the rest of the crop in due time so the portion of sauing and speciall grace which Gods children haue here assureth them of the persection of glory hereafter that God will fulfill that certainely in them which he hath happily begun Tim. What doctrines doe ye learne from the words thus expounded Silas The doctrines bee two the first is such as feele the speciall guifts of Gods Spirit wrought in their hearts now may be assured of 〈◊〉 life in heauen the reason hereof is the faithfulnes of God who will accomplish the beginnings of his grace 1 Cor. 1. 9. Phil. 1. 6. Tim. What is the vse of this doctrine Sil. First it reproues them which hope for eternall glory and yet haue not these guifts of the Spirit in them Secondly it comfores the godly who haue these first fruites because they certainly shall in the end haue the fulnesse of blisse so as they do with patience 〈◊〉 for it Tim. What is the other doctrine Sil. This that 〈◊〉 beleeuers haue the gifts of the Spirit but in a meane measure as the first fruites offered to God were but an handfull as it were in respect of the rest of the heape so the portion of the guifts which the faithfull haue are but very small in respect of that they should and one day must haue The reasons why the gifts of the Spirit are measured out to the faithfull in so small a portion is first to humble them in the sight of their owne imperfections and wants Secondly to stirre them vp to more seruent prayer that they may alwayes seeke to God and depend vppon him hauing euer neede of him Lastly because this way doeth most make for Gods glory and also it doeth nourish mutuall charity amongst men 2 Cor. 12. 9. 10. Gala. 6. 2. 3. Tim. What profit are we to make of this doctrine Sil. 〈◊〉 it serueth to harten and cheere those that haue any measure of sauing grace in them bee it neuer so little ye a though it bee but a desire to beleeue so as there bee soundnesse and truth withall Secondly this must admonish the children of God that they endeuour to grow and encrease in the graces of God 2 Pet. 3. 18. by the diligent and constant vse of all good meanes Gala. 6. 8. Tim. What other things learne ye hence Silas As the first fruites were dedicated to GOD only so all our gifts should bee bestowed to this ende onely to serue and honour God by them and not for vaine glory or worldly preferment Tim. Now tell vs what is meant by adoption Sil. The inheritance of heauen whereunto beleeuers are adopted Tim. But how can they be said to wayte for their adoption which bee already adopted and be already Sonnes Sil. They which bee already adopted hauing the right of sons and title to the inheritance may yet still wayt for the consummation of their glory and full fruition of their inheritance And this is it which is heere meant by the redemption of our bodies because when our bodies shall be wholly free from corruption and misery then shall our glory be consummate and perfect Tim. What is the doctrine that ariseth from these words Sil. That the redemption of the saithfull will then bee effectuall and compleat when their bodies shall be againe raised out of the dust The reasons hereof be first because while they liue they are subiect to many sinfull infirmities and miseries of this life Secondly because the body must be dissolued from the soule by death and afterwards rotte in the graue therefore till the body bee restored at the resurrection the glory of the faithfull cannot be consmmate and perfect howsoeuer now they are redeemed from sin sathan damnation and hell Tim. What is the duty of Gods children in regard of their glory to come Silas To waite for it with sighes Tim. Howe may the sighes of Gods children be descerned from the sighes of the hypocrite Silas Gods children doe sigh in themselues that is soundly and secretly their sighes come both from the bottome of their heartes in a liuely sence of that which they want and looke for and also they are secret and silent not appearing somuch outwardly as hypocrites doe to bee seene of men as conceiued inwardly in the sight of God DIAL XXII Verses 24 25. For wee are saued by hope but hope that is seene is no hope for howe can a man hope for that which hee seeth But if we hope for that which wee see not we do with patience abide for it Tim. WHat is the drift and purpose of this text Silas To proue that which he said in the former verse to wit that all true beleeuers doe with sighes waite for their full and perfect adoption euen their celestiall inheritance The reason which is here vsed to prooue this is taken from the nature of hope thus We haue heauenly saluation no otherwise but by hope therefore our full saluation is yet absent from vs and with patience to bee waited for For where the thing hoped for is present there is no place for hope which so presupposeth the absence of perfect blessednesse to the griefe of beleeuers as withall it looketh certainly to possesse it in due time whence ariseth ioy and gladnes Tim. What doth this text contayne Silas Two things first a proposition we are saued by hope Secondly an application opening the office and nature of hope Tim. In the nature of hope what things doeth the Apostle Paul consider Silas Two things First that the thing hoped for is absent verse 24. For Hope which is seene is no hope Secondly that it must bee patiently waited for Verse 25. For if we hope for that we see not then we do with patience abyde for it Tim. Expound the words and tell vs what is meant by We and also what is meant by Saued We are saued Silas By Wee is meant the Apostle himselfe and all
beleeuers whosoeuer and by saued is meant the fulnesse and perfection of saluation in heauen when bodie and soule shall be glorified at the day of iudgement and not the beginning of saluation in our newe birth which consisteth in remission of sinnes and reconciliation with God by faith for this the faithful already haue they neede not hope for it but the accomplishment of this is that which is heere signified by saluation and which they are saide to hope for Tim. What do ye call hope Sil. That grace of the soul whereby euery true Christian doth surely expect and look to inioy promised saluation Tim. What is the doctrine from hence Silas That our perfect saluation cannot in this life be otherwise possessed of true beleeuers then by hope the reason is because our perfect saluation is a thing to come and to be enioyed after this life ended also because it is to be enioyed onely in heauen therefore now it is not had nor can be Tim. Yea but the Scripture saith we are saued by Faith Ephes 2 8. How then is it saide heere we are saued by hope Silas We are otherwise saued by hope then by faith the difference stands heerein First by faith we beleeue the promise of saluation by hope wee do looke for the thing promised Secondly Faith doth enter and beginne our saluation in apprehending remission of sins reconciliation with God the perfect righteousnesse of Christ and purifies our hearts that we may liue holily but hope lookes forward vnto the end full perfection of blisse Thirdly Faith saueth as an instrumentall cause without the which we cannot lay hold of Christ Hope saueth as a fruite of Faith as a signe of a person iustified and reconciled as the way wherein we are to walke towardes Heauen as that which lookes to inioy saluation because God hath truely promised and Faith hath surely beleeued that promise Tim. What vse is to be made of this Doctrine Silas First it reproues such as place all their happynesse in worldly things these are no truc beleeuers for they haue no hope of saluation in heauen Secondly this admonisheth howe to make triall of our Faith euen by that hope which we haue of saluation to come for these two are inseparable none can certainly expect saluation except they do beleeue it to be truly promised and whosoeuer can vndoubtedly looke for heauenly glorie by Hope it is because first by faith they haue receiued the promise of it Thirdly it teacheth that the faithfull by infallible certainty may assure their hearts of their own eternal saluation because they are saued by hope which doth not make ashamed or confoundeth which it should do if the hope of glory might be frustrate Tim. Proceede to the next matter the Nature of hope and tell vs what is meant heere by Hope when he saith Hope which is seene Silas Not the gift of Hope which is inward seated in the heart but the thing which is hoped for euen that which is present and now enioyed and possessed or now in our hands Tim. What is heere meant by Hope Silas That the gift of hope hath no place but when the thing hoped for is absent This may bee prooued by common sence for euery man seeth and perceiueth that one cannot hope for any thing that he already hath and which is now already in his possession of this we speak improperly and abusiuely if we do say that we hope for it for it is present Tim. What is the Doctrine from these words thus declared and opened Silas That this is the property of hope to expect and looke for that which we yet haue not but is absent and to come Tim. Will it not follow heereof that Christian Hope is vncertaine and doubtfnll seeing of thinges to come it cannot bee knowne many times whether they will come or no Sil. No it will not follow because the things which Christian hope looketh after they are alwayes absent in such wise as they must needes be fulfilled because they are promised by such a God as both can for his almightincsse and for his mercie in Christ will performe them It stands vpon his honour to make good his worde as a good christian at the houre of death said in my hearing Tim. Tou doe not thinke certainty or assurance to bee of the Nature of Hope Doth Hope simply considered breede 〈◊〉 and affiance Silas No it is not but assurance ariseth from the quality of the thinges which bee absent and hoped for which if they haue causes contingent then the Hope is doubtfull and vncertaine but if they bee of necessarie causes then the hope is vndoubted and firme Now the saluation of the Saints to come hath sure vnmooueable and firme causes as the truth and mercy and Oathe of God the promiser the merites and Mediation of Christ our Redeemer deade and raised againe the witnesse of the Spirit Tim. What is the vse to be made of this point of Doctrine Sil. It doth warne the faithfull that they haue continuall cause to grieue and sighe euen in this regarde that their full and absolute happinesse is yet absent Towant so great a good is cause enough of greefe many will grieue and sigh for want of farre lesse good things then their eternall life Secondly from hence wee may see that true beleeuers haue reason to reioyce insomuch as though their perfect felicity be absent yet they are most sure in the end to haue it So cannot Papists bee whose hope resteth vpon Gods grace and mans merit Tim. What is their duty in the meane time Silas With patience to waite for it till it come And this is the other part of the nature of hope euen to expect with courage and patience that which it hath not Tim. But what neede is there of patience Silas A two-fold neede First because their hope is deferred therefore Christians must haue patience for it is no small triall and temptation to bee long kept from that which one doth earnestly and truly loue beeing of such inestimable worth Secondly because the faithfull are heere subiect to many and manifold miseries therefore they must possesse their soules in patience it being the will of God to afflict them diuersly and deepely and not onely to holde their inheritaunce from them for a while and therefore they haue neede of patience that hauing done the wil of God they may be glorified This may be set set forth by the example of Merchants Soldiers and Labourers who are all of comfort because they do looke verie surely to obtaine a good end of their labours yet in the meane time they make account to meet withall and to resist diuers difficulties in their voyages warres and affaires Tim. What vse heereof Silas It instructeth vs that such are vnmeete for heauen as promise to themselues ease and freedome from troubles here Secondly it doeth admonish the faithfull to get patience because through
man can do it saue God onely Secondly God knoweth euery mans hearte more perfectly then the man himselfe 1 Cor. 4. 4. many sinnes which are secret to the committer are open to God Psalm 19. 12. Also many good motions are known to God but they are vnknown to him in whome they be Tim. But the Diuell knewe the heart of Cayne Saul and Iudas and egged them to wickednesse where unto hee saw them bent therefore God is not the onely searcher of the heart Silas The Diuell knowes not mens thoughts till they some way bee vttered by signes words writings and actions God knoweth mens thoughts without these meanes Psalm 139. 1. 2. Secondly the Diuell by obseruing of complexions doeth gesse at mens inward dispositions but God needes no such helpes without which hee perfectly knowes what is in man Iohn 2. 25. Thirdly the Diuell knowes but some thoughts at some time but God knows all our thoughts at all times Tim. What is the reason this belongs to God alone to search the heart Sil. Because he alone made the heart Psal. 94. 9. Secondly because hee alone is the iudge of the world therefore he must know all secrets else how can hee righteously reward men according to their workes Eccle. 12. 14. Rom. 2. 6. Thirdly God alone is omniscient or of incomprehensible knowledge 1 Sam. 2. 2. as hee alone is omnipotent able to do what he will Tim. What profit is to be made of this truth that God alone searcheth the heart Silas First it must bridle all men from iudging the inward intentions purposes of men for this is to make our selues to bee God Secondly it must holde vs in charity to thinke the best of men where no euill appeares Thirdly it should prouoke all men to labour to be as vpright in thoughts before God as they are iust in dealings before men Lastly it may comfort such as feare least their praiers come not vp to heauen but through their great weakenesse vanish in the ayre and languish in the middle way nay that cannot bee for seeing GOD searcheth the heart therefore such secrets and requests as are hid from vs yet bee not hid from him for hee knoweth the meaning of his Spirite Tim. What is meant here by the meaning of his Spirit Silas Such prayers and sighes as come from the inspiration of the Spirit Tim. What is meant by Gods knowledge he knowes Silas His loue and good pleasure he delights in them as Rom. 8. 29. 11. 2. Psal. 1. 6. Mat 7. 23. Tim. What is the doctrine from these words Silas Euen this that God taketh pleasure in the weakest prayers of his Saints for he knoweth them as that he heareth them and in fauour granteth them the reason is because they come from the spirite the meaning whereof God knoweth and embraceth as a man doeth whatsoeuer comes from himselfe For as a mother knoweth the cry of her owne Infant though shee seeth it not and though an hundred other children cry and liketh it better than the cloquen t oration and learned speech of some other who is but a stranger to her so God is better pleased with the feeble requests of beleeuers then with the pompous and long petitions of hypocrites DIAL XXV Verse 28. Also wee knowe that all thinges works together for the best vnto them that loue God euen vnto them that are called of his purpose Tim. VV Hat is the drift of this text Silas It teacheth a newe comfort to those whichsuffer afflictions for Iesus Christ it is drawn from the effects which follow afflictions which are not to bee hinderances but rather furtherances of our saluation The argument may be thus framed Christians are bound patiently to beare that which is helpful to their saluation but afflictions are so therfore they must patiently be borne Tim. By what reasons is it proued that afflictions profit vnto saluation such as suffer them Silas First by a reason taken from the generall to the speciall thus All things serue to the saluation of the faithfull therefore afflictions serue also vnto their saluation Secondly this is proued by the testimony of all the godly we know Moreouer in this text be contained the persons to whome these crosses are profitable they are described by two markes first that they are such as loue God secondly they are such as are called of his purpose This pointeth to the high soueraigne cause the which moketh afflictions to bee behoouefull for Gods children namely his eternall counsell the degrees whereof distinctly are laid downe in the verses following Tim. Now come to the words and tell me how we may know that afflictions shall do vs so much good Sil. Three wayes first by scripture Psal. 34. 19. and 50. 15. and 119. Secondly by experience of Abraham Noah and the rest of the godly who all took great good by their afflictions And lastly by reason because the faithfull being Gods childeren therefore afflictions must not destroy them but onely serue for chastisements to reforme them Tim. What is the instruction that wee are to take from hence Silas This that all the godly are assured that the end of all their troubles and crosses shall bee happinesse it is not so with the wicked who cannot know that the end of their aduersity or prosperity shall be good and therefore they haue neither sound ioy in the one nor constant patience in the other whereas the godly bee cheerefull vnder the crosse because they doubt not but that it will be peace at the last This trueth may be set forth by the comparison of a comedy of which the spectators knowe that the end will be ioyful though the beginning be troublesome and such is the estate of true Christians Also by the comparison of a tragedy of which the beholders are sure that though the beginning be pleasant yet the end will bee lamentable and such is the estate of the vngodly Tim. What vse of this poynt Silas First it confutes the Papists who teach that men cannot be sure to bee saued because they cannot bee sure that they shall stand fast in afflictions Secondly it serues to comfort the faithful and make their afflictions the more easie seeing it is certaine vnto them that not onely no harme but much good will come to them in the end And it is great reason that men should beare that quietly which they know will be for their own good at last as Merchants abide great hazzard so doe Souldiours too vpon an vnassured commodity and victory Tim. What is meant by all things Silas It containes whatsoeuer may happen to a man prosperously or otherwise whatsoeuer is within him or without him either good or euill all Angels all Diuels all men wicked and righteous al gifts of body and mind al defects of both shall returne vnto the good of Gods Children yea Augustine stretcheth it so far as to the very sins of the godly
Cor. 15. 57. Ttm. What vse of this Silas It warnes the Saints in their greatest patience constancy to be humbled seeing they haue nothing but what they receiue from Gods loue Secondly it must stirre them vp to great thankfulnesse to God so graciously and mightily confirming them Thirdly it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour distrusting themselues as Iehosaphat did Lastly it teacheth that the faithfull can neuer fall from Gods loue Of this before 2. Dialogue on verse 2. Chap. 5. DIAL XXXII Verses 38 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Tim. VVHat doeth this text containe orwhereto tendeth it Silas The same which did the former euen to prooue that no enemies or euils how many sundry or mighty soeuer can breake off Gods loue to the faithfull that hee should cease to loue them and cast off the care of their saluation which beleeue in his Son Iesus Tim. What be the parts of this text Silas Two first an enumeration or rehearsall of the seuerall enemies which may terrifie and threaten our separation from Gods loue Secondly a most sweet consolation that Gods loue to beleeuers is constant doe all enemies against them what they can doe This comfort is set foorth by the certainty thereof in these wordes for I am perswaded c. Thirdly by the cause of it verse 39. because it is grounded on the merits of Christ the Redeemer and not on themselues or any creature Which is in Christ Iesus our Lord. Tim. Resken vp those enemies which wrestle against beleeuers and shew vs the meaning of euery one of them in particular Silas They bee nine in number as 1. life 2. death 3. Angelles 4. principalities 5. powers 6. things present 7. things to come 8. height 9. depth Saint Paul in Ephe. 6. 12. reduceth them all to two heads First flesh and bloud Secondly spirituall wickednesses the meaning of them is this By life and death is meant all things which endanger vs about life and death or prosperity and aduersity which be companions of life and death By Diuels is meant wicked Spirits which seeke by all meanes to lead vs from God and endeauour to separate vs from his loue yea good Angels are meant too by supposition hyperbolical like to that saying Gal. 1 8. Also by principalities powers is meant such Angels as are set ouer Empires and Kingdomes also ouer Cities and particular Countries as Dan. 11. or tyrants of the world with their whole power according to that threatned Mat. 10 17 18. Moreouer by things present and to come wee are to vnderstand all things which do presently or heereafter may happen to vs in this worlde and the worlde to come or all both good and euil things which now or heerafter shal come to vs. By height is meant things high and marucllous or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high and by deepe is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth and lastly by Creatures is meant euery thing created in the vniuersality of this whole world Tim. What learne we by this magnificent rehearsal Silas That Christians and Christianity bee assaulted with meruailous and sundry enemies Of this see before what hath bin said Tim. What is the vse of th s Silas That euery Christian hath neede of a strong Faith and much patience and continuall watchfulnesse so much the more by how much the more the malice number of enemies are greater Tim. What are we to learne of this that hee sayth of these particulars that they cannot separate vs from the loue of God Silas That the loue which God beareth his elect is immoueable and most firme the reasons hereof are First because nothing in the world is able to hinder break it off Secondly he himselfe will neuer alter it because hee is vnchangeable Tim. What vse heereof Silas It conuicteth both the Papists and Lutherans of error who teach that such as are in the state of grace Gods loue may loose it and fall from it Se condly it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured that they stand in the loue of God whatsoeuer they lose yet they keep still Gods loue whereof before enough Tim. But may any Christian be after this sort assured Silas Yes Paul the Apostle was so as himselfe confesseth in this place I am perswaded c. Tim. Yea but he speaketh this of his owne person what is that to vs there is great diffrence between Paul other christians Silas Paul speaketh many things of himself which are not peculiar to himselfe but in common do belong to al Christians as Gal. 2 20. 6 14. Phil. 1 21. and often elswhere Secondly in the last words of this text he wraps vp all other beleeuing Christians with himselfe saying Who shall separate vs. Thirdly euery true beleeuer may be certainly assured of his own saluation vpon the same grounds that Paul was of his which grounds are eyther Theologicall and necessary others are but Logicall and profitable only The Theological and necessary grounds bee first the foreknowledge and immutable purpose of Gods election Rom. 8 30. manifested in calling Iustification Sanctification The second is the inward perswasion of the holy Spirit witnessing to their spirites that they are Gods children Rom. 8. 16. Thirdly the most faithfull promise of God that such as do beleeue in him shall haue euerlasting life Iohn 3 18. Fourthly Christ his deliuering himselfe to death and his nowe making request in heauen for them Rom. 8 32 33. Lastly the effects of Gods sanctifying Spirit in their hearts to wit vnfained faith and diligent loue 1 Thess. 1 3 4. The Logicall and probable grounds be all the outward protections and blessings of God which being very many great though they haue no force in themselues to perswade vs to the loue of God yet being ioyned vnto the former they helpe well to strengthen our assurance and to make the matter more euident For Gods Children haue them as testimonies of their Fathers loue and fruits of redemption Tim. Now shew vs what vse is to be made of this Silas First it conuicteth the Papists of errour in that they teach that we haue but a probable and coniectural assurance of our election to wit by hope as they speak to hope well of it vnlesse it be some certaine men who knew by reuelation Gods loue as Abraham Isaac Iacob Dauid Paul c. or of the predestinate in generall but for any particular man to assure himselfe that God loues him and that he is iustified and shall be saued they esteem it presumption
Secondly sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance nor yet allured by promises nor terrified by threatnings hauing harts like brawne or an adamant and yron Thirdly desperate obstinacy when after all meanes vsed of God by his worde of iustice and mercy instead of being better and better sinners grow worse and worse more carelesse to please God and keepe his commeandements and more frowarde in their behauiour toward God and man Tim. What is the vse of this doctrine Silas First it affoords comfort to all soft and melting heartes which by the worde and iudgements of God are moued to relent and turne from their sinnes vnto God by true and serious repentance such are no reprobates Secondly it teacheth the miserable condition of all such men as haue stony and brawny hearts they bee in a fearefull condition and had need to looke to it betimes Thirdly it admonisheth all men to beware of and striue against hardnesse of heart whereunto the neerer they are the neerer they are to reprobation and therefore let euery man examine himselfe and with al diligence vse al means to soften their owne hearts See Dialogue on Chap. 2. verse 4 5. DIAL XII Verse 19 20 21. Thou wilt then say vnto me why doth he yet complaine for who hath resisted his will But o man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus c. Tim. VVHat doth this text containe Silas A new obiection against predestination with an answere to it The first obiection was touching Gods vnfaithfulnesse if he did reiect the Iewes to whom hee had promised to be their God The second was of iniustice if hee should elect some and not other some without respect of any worthinesse or vnworthinesse in themselues Now in this our text they charge God with cruelty and extreame rigor For if God harden whom he will and after punish them for that hardnesse this seemes vnto carnall reason to be cruelty This obiection is fortified and backt by two reasons closely coucht in this text The first is this It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth verse 19. But Pharaoh and all wicked men are hardened because God will as before verse 18 therefore he hath no cause to be angry or to punish or if hee doe it seemeth to mans reason to bee all one as if a man should binde his seruant and after beate him because he did not his worke or as if a Magistrate should bid a prisoner breake the Iayle and yet hang him when hee hath done The other reason is this that God must bee accounted cruell if he should punish that which men cannot resist and auoyde but the omnipotent will of God whereby reprobates are hardened cannot bee resisted therefore the hardened without cruelty cannot bee reprehended and punished Tim. What are we to learne for our instruction from this obiection or first part of our Text Silas That the will of God cannot bee withstood and made voyde The reason heereof is because God being himselfe almighty there is nothing to crosse and hinder what he willeth Tim. Yet Steuen accuseth the Iewes Acts 7. that they resisted the will of God so doe the Prophets blame the Iewes of brason faces iron sinnewes stiffe-neckt vntamenesse Silas True the will of God is daily resisted to wit his reuealed will his will manifested in his worde and workes But our text speaketh of the secret and hidden wil of God De voluntate bene placiti non signi as Schoolmen write and distinguish Tim. What vse is to be made of this instruction Silas It affoords matter of singular comfort to all the godly who beeing assured by true faith and the fruites thereof of the good will of God from euerlasting may surely resolue that doe Sathan or sinne or the worlde what they can against them yet shall they neuer perish 〈◊〉 Gods will cannot be resisted Tim. What other instruction are wee to draw out of the 19. verse Silas That mans reason corrupted doth draw or gather false conclusions out of true propositions an example heere of we haue in this text For it is true that God hardeneth whom he will and that his will cannot be resisted but heereof it followes not that he may not iustly complaine of and punish obstinate sinners which set and willingly settle themselues in a course of disobedience Againe as it is true that we are freely iustified by faith alone but heereof it will not follow that wee neede not doe good workes as Papists blindly and badly collect Also because in some Churches the Ministry or Leiturgy may be faulty we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended as if any would affirme a body to be no body because it is a lame one or an eye no eye because there is a web and pin in it Tim. But what error is in the conclusion of this obiection Silas First there is a falsity or error heerein that they put the secret will of God for the cause of perishing vnto the reprobate whereas none of them are destroyed but for the contempt of the knowne manifest will of God Secondly though there be a necessity that they be hardened on whome God will shew no mercy yet no reprobate is hardned against his owne will for they are so farre from auoyding the hardnesse of their owne hearts as that they rather contract it by their owne voluntary faults as Pharaoh did and as the obstinate Iewes did also Iohn 8 44. Tim. What vse is to be made of this last instruction Sil. That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods eternall predestination because thereby we shall bee carried into infinite errors and blasphemies against God Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture admiring with Paul Rom. 11 33. Or with Mary pondering what our dull minds cannot at first conceiue Luke 2 51. Tim. Come we now to the answere of the Apostle to the former obiection and tell vs how he proceedeth Silas First by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God and this he performes by comparing the exceeding infirmity of man the creature with the high maiesty of God his Creator O man who art thou that pleadst against God Tim. What is meant here by pleading Silas A saucy ouer-bolde questioning with God to call him his decrees and doings vnto our account or examination Tim. What is the instruction out of these words Silas That it is a great impudency for any man to subiect the deepe counselles of God to the blinde poore and beggerly reason of man This is proued first by Deut. 29. 29. where it is written that secret
strectes or blockes in the high way and thus will God try our stability Tim. But what else is to be learned from hence Silas That the force of incredulity is such as can alter the nature of things and make Christ the worde sacraments Ministers creatures and benefits yea God himselfe who all be good to become occasions of the greatest euill As nothing is so euill but Gods infinite goodnesse and wisedome can draw good out of it as out of mans fall and Iudas treason and the Iewes abiection So nothing is so good but mans sin can make it pernitious and hurtfull to him euen Christ to bee a stumbling stone Tim. What learne we by this that God laide this stone Silas That nothing falleth out in the world or in the Church but by the decree and appointment of God Tim. What doth this teach vs that this stone is laide in Syon in the visible Church Silas That more miserable is the case of vnbeleeuing Christians then of other Infidels because by falling on Christ they deserue to haue him fall vpon them with more waight of vengeance they which heare the doctrine of Christ and receiue it not haue the greater sinne Iohn 9 41. Iames 3 2. Woe Corazin c. and it shall be easier for Sodome then for Caparnaum Tim. But was this Gods purpose to make men stumble by laying this stone in their way Silas God indeed had set Christ to be the rising and fall of many Luke 2 34. A stone precious to such as beleeue but a rocke of offence to disobedient ones 1. Pet. 2 6. But this is to bee imputed to the wickednesse of men who turne to their destruction that which might haue been to their wealth howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbeleefe of reprobates as their contumacy is a sinne yet as it is a punishment of former sinnes and a meane to manifest his iustice he hath willed and determined it Tim. What more is to be learned from verse 33 Silas That vnbeleeuers are in a most miserable 〈◊〉 because they refuse Christ out of whom nothing is to be lookt for but confusion and death eternall Secondly that most happye are such as haue founde mercy to beleeue because they shall enioy the thing in which they doe beleeue and therefore shall not be put to confusion Whereas such as through vnbeleefe make hast to be iustified by their owne merites shall misse of true righteousnesse whereof will follow extreame confusion Men which run headlongly without looking what is in their way doe stumble and take harme yea sometime to their vndooing So it fareth with all vnbeleeuing persons which hasten vnto saluation by their owne running and working not thinking of Christ to become righteous through faith in him they doe misse of that they shotte and aymed at and meete with extreame confusion Finally once for all I note it that in the disputation of righteousnesse by works or by faith heere in the end of this Chapter and in the beginning of the next as in ver 3. and in the 3 4 5. Chapters of this Epistle it is at any hand to be taken heed of that wee vnderstand no other faith but that which worketh by charity Gal. 5. which purifieth the heart Acts 15 9. which hath vertue and godlinesse ioyned with it 2. Pet. 1 6 7. which hath repentance for a necessary companion and fruite Acts 20. 21. which is shewed by works Iames 2 18. For though wee teach that onely faith iustifieth yet this iustifying saith is not alone but as a Queene is attended with a traine of Christian graces As I obserue this in behalfe of the Papists which falsly charge vs to set foorth to the people in our bookes and Sermons a bare barren idle and dead faith so in regard of certaine other Heriticks Seruetus executed at Geneua and Sorinus and Harminius Bertius who of late troubled the Churches in Holland Zeland I further note that wee eschue as a Shelfe or Rocke their dangerous if not blasphemous conceite that faith properly taken or the act and worke of beleeuing doth iustifie vs and is accounted to the beleeuer for perfect righteousnesse with God as if in his owne person he had done the law fully which erronious conceite crosseth the exposition of all Christian Churches and Diuines expounding this proposition we are iustified by faith figuratiuely Faith by a Metonimie or Metalepsis put for the obiect Christ applied by faith and all those plaine Scriptures which say the obedience of one man made vs righteous Rom. 5 19. and Christ is made to vs of God righteousnesse 1. Cor. 1 30. and wee are made the righteousnesse of God in him not in vs in our faith 2. Cor. 5 21. and Christ the end of Law not faith for righteousnesse Rom. 10 4. And fighteth also with such texts as make equipollent these propositions a man is iustified by faith and a man is iustified by the blood of Christ by the redemption of Christ Rom. 3 23 24 25. Lastly it is repugnant to all sound reason for faith or to beleeue it is a worke and all works vniuersally both of Law and Gospell bee excluded from iustification as works also it is but one part of legall iustice to beleeue God ergo not our whole iustice yea it is vnperfect contaminated with ignorance doubting c. How then can it absolue vs before the most iuste Iudge CHAP. X. DIAL I. Verse 1 2 3. Brethren my hearts desire and prayer to God for Israell is that they might be saued For I beare them record that they haue the zeale of God but not according to knowledge for they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God Timotheus WHat is the purpose of this present Chapter Silas To proue his distinction of a double righteousnesse first by the law and secondly by faith mentioned in the former Chapter verse 30 31. and in verse 3 4 5. Secondly he intendeth to proue that the righteousnesse of the law doth no whit auaile the Iewes before God but that it is the righteousnesse of faith that doth stead vs vnto eternall life verse 6 7 8. c. Thirdly to shew that this righteousnesse was to be preached and offered no lesse to the Gentile then to the Iew by the Apostolicall Ministry which God appointed to be the onely outward instrument of this righteousnesse verse 11 12 13 14 15. c. Lastly to set foorth the entertainement which this righteousnesse of faith found in the worlde The Gentiles through free and effectuall vocation of God receiuing it The Iewes through vnbeleefe and obstinacy refusing it and therefore being iustly refused and reiected of God verse 18 19. c. Into these soure things as into parts may this present Chapter be distinguished Tim. How doth the Apostle prepare himselfe an entrance and a way to the handling
of these things Sil. By a prolepsis or rhetoricall in sinuation protesting his good will towards them and preuenting of suspition and hatred towards him in the Iewes Tim. Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation Silas Yea very iust For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes beeing the most part of them reprobates and had saide that they stumbled at the stumbling stone verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law which were two things they much boasted of the promises and the lawe also hee directly speakes of their reiection from God Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nation and so become vnwilling to entertaine his doctrine therefore it seemed very behoouefull hee should testifie his good will towards them and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of Tim. What lesson are wee to learne from this arte and proceeding of the Apostle Silas That the Ministers of Christ are so to speake truth as they be carefull to doe it out of louing affections and the hearers ought to haue a good perswasion of their teachers good will towards them The reasons heereof be First if all Christians must reprooue out of loue much more the Ministers of the Gospell because it behooueth them to excell in all graces for example sake Secondly the Spirite of the Gospell is a Spirite of loue and compassion and the Ministers ought to be led with this Spirite Thirdly reproofes will hardly or not at all profite them when the teachers loue is suspected and his person hated Lastly it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them as Physitions by sweetning bitter potions make the patient the willinger to take it And Rhetoritians being to speake of vnpleasant things wila first mollifie their mindes and win their good will by some artificiall insinuation so ought Preachers to do much more as occasion and cause requires by how much it imports him and his flocke the more that his hearers thinke well of him And if the Scorpion will first lay fast holde on them with his claw whom he purposeth to strike with his tayle then ought much more they to imbrace them by loue whome they must cure by reproofe Tim. What profit is to be made of this lesson Silas It teacheth that Ministers haue neede of great wisedome to discerne their 〈◊〉 and that also which they teach that they may know what it is that is likely to giue offence also when to vse friendly admonitions and sharpe reprehensions Secondly it teacheth that Ministers ought to be endowed with a spirit of singular loue and to expresse good will euen to such as are contrary minded so long as there is any hope for to winne them Thirdly that they ought to haue an vpright heart that in shewing loue and preuenting offence they may not conceale any truth or smoothe any vice out of flattery and desire to please man Fourthly heere is a reprchension to such as will bee Ministers and yet altogether lacke these graces as if a lame man would attempt to runne and a blinde man to take vpon him to be a guide Lastly heere is an admonition to all hearers to striue in themselues against all suspition that their teachers exhorte and reprooue out of hatred of them as they would euer desire to take any profite by their labours For wee are verye apte to mistrust and Sathan by his suggestions will drop into vs ill affections and therfore looke to it and put away iealousie Tim. Come wee now to the Text and tell vs what bee the parts of his prolepsis Silas These foure First hee protests his good will towards them Secondly he proues it by an argument from the effect to wit his earnest prayer for their conuersion and saluation verse 1. Thirdly he mentioneth the engendering cause of his loue towards them to wit their zeale of God Fourthly he rehearseth three faults in their zeale First ignorance Secondly spirituall pride Thirdly obstinate contempt of the grace of Christ verse 3. Tim. In what sence doth be call them brethren Silas Because they were his kinsmen by naturall generation see Rom. 9 3. Thus hee calleth them that hee might both expresse and excite good will and prouoke readinesse to heare and beleeue him Tim. What is meant by hearts desire Sil. Exceeding great pronenesse and readinesse of loue or more then common euen singular good will such as is ioyned with delight and exceeding great pleasure in those which are loued For the word heere vsed is the word whereby the eternall loue of God towards the elect is notified as Mat. 3 17. Ephe. 1 5. Luke 2 14. Tim. What doctrine is to be gathered from hence Silas That in all the prayers which wee make to God for our selues or others the desire of the heart must goe before The reasons heereof bee these First the commandemenr of God Prou. 23 26. My sonne giue mee thy heart Secondly the nature of God who being a Spirite will bee worshipped spiritually with the desire of the heart Iohn 4 24. Thirdly this is the very cheefe thing in prayer Psal. 25 1. Marke 11 24. Fourthly without this prayer cannot be feruent and vnfained and therefore cannot be heard For the promise is made vnto feruent prayers Iames 5 15. Marke 11 24. Lastly such prayers as come from hearty desires are onely pleasing and acceptable to God and they onely testifie that we haue the Spirit of God Rom. 8 26 27. Tim. By what meanes are these desires stirred vp in the hearts of Gods Children Sil. By the due and godly meditation First of the excellency of the thinges we pray for Secondly of the necessity in that we cannot be happy if wee be without them Thirdly of our greeuous sinnes which deserue things quite contrary to the things we doe pray for Tim. What vse of this point Silas It teacheth that the thing cheefest in prayer is that the heart be set on work in sending vp good desires towards heauen as sparkles out of a furnace Secondly it sheweth the true cause why that many prayers of the godly speed not euen for that their desires are cold and faint and slender Thirdly it warneth that the prayers of the wicked are but bablings vaine abhominable because they call on God with their lippes the desire of their heart being farre from him Mat. 15 8. Lastly the distinction of mental and vocall prayer is iustified by this place and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly or by good deduction Tim. In that the Apostle prayeth for them
euen the best out of themselues and enforceth thē to goe to Christ for righteousnesse and life eternall by beleeuing that he hath fulfilled the law for vs by his obedience and death and this is indeed the right meditation of the doctrine of the lawe when it schooleth and swindgeth a sinner vnto Christ to fetch from him alone righteousnesse and saluation Now heereby shall wee know that the preaching of the righteousnesse of the law hath driuen vs to Christ First if we trust not to the workes of the law to seeke life by the merite thereof in whole or in part Secondly if wee striue to order our workes according to the leuell of the law making it the rule of our Christian life still suing to Christ for pardon of faults Lastly learne hence that if the righteousnesse of the law hauing promise of life do consist in doing thinges commanded in all perfection therefore Christ cannot be the end of the law for tighteousnes vnlesse beside the passion of his death there be allowed vnto beleeuers his actiue obedience and integrity of life that in him wee may claime life as well as escape death DIAL VI. Verses 6 7 8. But the righteousnesse which is of faith speaketh on this wise Say not in thy heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ from the dead but what saith it c. Tim. VVHat is the scope of this Text Silas As before he described the righteousnes of the law out of Moses so now by an antithesis out of Moses he setteth foorth the righteousnes of faith by the effects obiects and properties plainely shewing that it driueth away doubting and feare frō the conscience leaneth vpon the word of promise beeing possible easie and certaine and in all these it is quite opposite vnto the legall iustice Tim. Declare now plainely the summe of this Text. Silas It is thus much that the righteousnesse of faith neyther leaueth the conscience doubtfull of saluation nor striketh in it any feare of condemnation but staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes and risen againe for our righteousnesse it engendereth firme quietnesse in the hearts of beleeuers and draweth free confession from their mouth of Christs death resurrection and ascension Tim. What be the parts of this Text Sil. Two the first negatiue shewing what faith speaketh not or forbiddeth with the cause and reason why verse 6 7. The other affirmatiue teaching what it is that faith faith and what manner of thing it is Tim. What doth faith forbid and why Silas All doubting about eternall life in heauen vpon this ground because Christ is ascended thither for vs. Secondly it forbiddeth all trembling and feare of beeing tormented in hell vpon this reason because Christ being dead hath by his death ouercome eternall death not for himselfe but for his members Tim. Come wee to the words and tell vs what is meant by the righteousnesse of faith Silas That which before in verse three is called the righteousnesse of God standing wholly in beleeuing or the righteousnesse of Christ being laid hold vpon by faith or a person iustified by faith in Christ it is no matter which of these we follow Tim. But how may this righteousnesse bee saide for to speake Sil. By a figure called Prosopopoia as Rom. 8 19 20. Paul putteth a person of a reasonable creature vpon the iustice of faith and bringeth it in speaking and declaring it selfe what manner of thing it is and what it works in beleeuing hearts Tim. What may we learne from these first words Silas That a liuely faith is necessarily required as an instrument to receiue true righteousnesse before God Secondly whosoeuer is indued with this faith hath that righ teousnes which God alloweth of in iustice not that faith as it is a quality a worke or guift is this iustice but because God imputeth to faith the iustice of his Son Christ which alone is able to appease him and to abide the rigor of his law which faith as a worke cannot doe Tim. What may wee learne by this that Paul confirmes the doctrine of free righteousnesse by faith out of Moses his writings Silas That Paul the Apostle and Moses writings had good agreement in the doctrine of the Gospell Secondly that the righteousnesse of faith hath witnesse from the law and the Prophets Thirdly that Moses knew and preached the Gospell as well as the Law hence it is that Moses lawe doeth oftentimes signifie the whole doctrine of God as Psal. 19. 7. Tim. Why then is Moses accounted a Preacher of the lawe and set against the Apostles and Christ the preachers of the Gospell Iohn 1. 17. Silas Moses had this denomination of that which hee did for the most part and that was to publish and expound the lawe to the people howbeit the promises of grace are contayned in his writings also he prophesied of Christ Iohn 5. 46. For Moses wrote of mee euen as Christ and his Apostle did preach the law and vrged repentance Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace they are therefore called the Ministers of grace and dispencers of the Gospell Tim. What vse of this poynt Silas It serueth to draw the Iewes the sooner to embrace the righteousnes of faith since it was taught by Moses a Prophet whome they much honoured and respected and yet refusing to beleeue in Christ euen for that they thought therby to be drawn away from this Moses wheras Paul tels them that there is no such matter if they would beleeue Moses but contrariwise they must receiue Christ whome hee preached as Iohn Baptist so Moses prepared Disciples for Christ the one more the other lesse clearely Tim. But how may it appeare to vs that Moses in this testimony did speake of Christ and the Gospell Silas First out of Moses wordes Deut. 30. 6. 11. the promises of conuersion to God and circumcision of the heart are parts of the Gospell and this was the commaundement and not the legall precepts which that day hee spake Secondly out of Paul who in this place tearmeth the word which Moses spake to be the word of faith verse 8. Thirdly if Paul had vsed this text of Moses by allusion agreement or proportion onely as if such wordes as were spoken by Moses touching the law might fitly be applied by Paul to the Gospell then had they not serued the purpose of the Apostle which was to confirme by testimony of Moses that which hee had spoken before touching Christ being the end of the law for righteousnesse to him that beleeues They are then deceiued which think that Paul alludeth to Moses citing him by way of consequence and not directly or that he doth speake of the bare knowledge or performance of
the law either by natural strēgth or as it is made easie by grace for then Paul shoulde not haue spoken of righteousnesse by faith but of sanctification and newnes of life which is quite besides his drift and scope which is out of Moses to commend the righteousnes of faith as is very plaine in the text Tim. But the Apostle doth not report Moses words Silas True not in so many letters and sillables for something is altered also added and taken away but in sence and meaning hee doeth alledge them and that is sufficient Tim. What is meant by saying in thy heart Sllas Thus much thinke not doubtfully within thy selfe or let not thy minde bee perplexed with wauerings thoughts and reasonings Tim. What is meant by this question who shall a seend into heauen Silas Thus much as if it were sayd Who shall goe thither for vs to bring vs word whether God bee pacified with vs and meaneth to giue vs saluation there Tim. What is meant by the other question who shall descend to the deepe Silas By the deepe is meant Hell as Reue. 9. 1. 11. 20. 1. To descend to the deepe signifies to goe downe into the place of torment the meaning is who shal go down thither to tell and assure vs that we are free from the malediction and damnation of hell and shall neuer be throwne down into that deep burning lake Tim. What are we to learne from these questions Silas First that they which sticke to their owne workes and thinke to be saued by their owne deseruings they haue wauering and vnquiet consciences troubled with doubtings tremblings and feare for that which the righteousnesse of faith speaketh not that the legall iustice doeth speake The reason of this doctrine is because the lawe which promiseth life to perfect obedience giues no power to obey it threatneth death against euery transgression but giues no remedy against any such euill and misery Therefore it must needs be that such as follow the righteousnes of the law must still be filled with anguish of Soule because their conscience witnesses vnto them that they haue not done all which the law commaunds but are transgressours manifold wayes in many thinges and so remaine perplexed and without rest Tim. What is the vse of this poynt Silas This sets foorth the miserable condition of all such as seeke righteousnes and life by their owne deedes for such can neuer haue any sounde ttanquility well may they haue benummed dead consciences but pacified conscience they cannot haue because they alwayes lack what is required by the law which condemneth to death euery fault euen the least Tim. What other thing is to be learned out of these questions Sil. That there are two maine doubtings which vse to perplex and trouble mē that are without faith in Christ the one is how to be saued and to attaine heauen The other how to escape hell and damnation And these two doubtings are continuall and necessary effects of legall righteousnesse for a man that hath not wholly kept the law must needes doubt whether hee shall haue eternall life For it is promised vpon no other condition but of exact and strict performance and he who knoweth that he hath done things against the lawe must needs bee in feare of damnation because it is threatned vnto euery sinne Tim. Haue ye yet any other instructions out of these questions Sil. Yea namely this that these doubtings are contrary and repugnant to the nature and property of faith whose property is to expell doubting as heate expels coldnesse as appeareth by Iames which tels vs that faith forbids vs to wauer Iames 1 6. and by the wordes of Paul the Apostle Rom. 4 20 21. Tim. But how then comes it to passe that beleeuers are often troubled with doubtings Silas This happens through the infirmity of their flesh and naturall weakenesse which wrestles and striues with the assurance of faith which though it be certaine and firme yet it is not perfect and full And from the imperfection of faith there comes doubting as Christ saith to his Apostles Why doubt ye o ye of little faith For the hand shaketh through palsie or some other weakenesse though the property of the hand be to holde fast so of the weakenesse of faith ariseth doubting but the property of faith is to breed affiance and confidence and to driue away doubtings and feares euen as the Sunne scatters mists Ephes. 3 12. Hebrewes 10 2. 2. Colossians 2 2. Tim. What vse is to be made of this point Silas It teacheth a maine difference betweene the righteousnesse of the law and of faith for of this springs tranquillity through the assurance of Gods loue and of the other trepidation and trembling through conscience of sinne Secondly it confutes the Papists who deny infallible assurance and certainty to bee the office of faith and destroy the very nature of faith which is to assure men Thirdly it warnes vs to detest doubting as a thing contrary to faith and out of an hatred of it to fight against it Fourthly it exhorts all men to seeke after faith by which alone they are able to get victory ouer doubtings which may well assault faith but must be ouercome by faith 1. Iohn 5 4. Tim. But from whence fetcheth faith a remedy against doubtings and feares Silas From the ascension of Christ into heauen against the doubting of saluation for if Christ be ascended and possesse heauen in our names and there make request for vs then wee must needs deny his ascension and fetch him backe from heauen againe if wee make question how to be saued Tim. Whence haue wee the remedy against the feare of condemnation Silas From the faith of Christ his death and resurrection For if Christ be dead and raised from the graue then hath he gotten victory ouer sinne death hell and Sathan Therefore what is it else but to deny his death and to bring him backe againe to the Crosse and graue if wee should greatly feare the torments of Hell Consider this well Tim. What are we to learne from hence Silas That an vnbeleeuer denies the death resurrection and ascension of Christ whatsoeuer profession he make Secondly that the articles of Christs death and resurrection and ascension be as a fortresse against infidelity doubtings and feares and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith therefore they ought to be well knowne and often with good study meditated on DIAL VII Verses 8 9. But what saith it the word is neere thee euen in thy mouth and in thine heart And this is the worde of faith which we preach For if thou confesse with thy mouth and beleeue with thy heart that God raysed vp Iesus from the dead thou shalt be saued Tim. VVHat is the scope of this text Silas To commend vnto vs the righteousnesse which is by faith in Iesus Christ without
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat 〈◊〉 it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
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
Thus the Publican prayed Luke 18. 13. and Dauid Psal. 25. 1. This latter kinde of calling on God is either in heart only as Moses prayed at the red sea Exodus 14. 15. and Hannah 1. Sam. 1. 13. or both with hart and mouth as Dauid prayed Psal. 116. 1 2 3. They are both meant here vocall and mentall prayer but chiefly the latter Tim. What learne we from hence Silas That true prayer is a certaine vndoubted note of saluation euen as the want of the guist of prayer is a plain marke of a wicked man Psal. 119. Saue me O Lord for I call vpon thee Psal. 14 4. They call not vpon the Lord. Tim. What vse of this point Silas It serues to moue such as would bee saued and lacke the guift of prayer to striue to haue it and such as haue it to make precious account of it and to be heartily thankefull to God for such an vnspeakeable guift yet we ought not to thinke that by the worke of prayer we merite saluation the roote and cause whereof is faith from whence it hath all efficacy and commendation Tim. What may it teach vs that we must beleeue in him on whom we do call Silas That faith in Christ is necessary vnto true prayer yea so necessary as without it wee not onely cannot pray aright with hope to speede Marke 11 24. Iames 1. 6 7. but our prayers are turned into sinne Rom. 14 23. The reasons heereof be first because it is written he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Heb. 11 6. Secondly because trust and confidence of the heart that God will heare is that which begetteth prayer whereof as of all other good guifts and good workes liuely faith is the mother and roote whence they spring fetching all their praise and vigor from faith therefore it was that Moses cryed for deliuerance from the Egyptians Dauid from Saul and other enemies the Syrophenissian prayed for her daughters safety the blind mā for his sight and the Publican for the remission of his sinnes c. because they beleeued that God could and would grant their petitions As we in our necessities when we need other men do willingly become sutors for helpe at their hands when we haue trust to bee heard and succoured so it is the affiance of Gods goodnesse which doth bring foorth inuocation and calling on his name as Dauid said Wee beleeue and therefore wee pray Psal. 116. Tim. What profit is to be made of this instruction Sil. First it doth admonish vs that when we pray we bring faith hauing assurance of Gods loue in Christ that for his sake he is our sather and also will faithfully keepe his promises which he hath made to them that call vpon him Secondly to reprooue such as doe offer to pray hauing their hearts voyd of this holy confidence without which all prayers bee vaine and idle Thirdly to comfort such as feele their hearts stirred vp to desire of Gods blessings with a confidence to obtaine because this is a certaine note that they haue faith without the which they could not haue such desires and such confidence Ephe. 3 12. Fourthly to conuict the Papists of error for their calling vpon Saints departed in whome because they may not put any trust for cursed is he that trusteth in man therefore no prayer ought to bee made to them but to God alone in whom alone it is that wee may put our confidence Therefore all religious prayers to him are onely to be made and to none other Also this confuteth Bellarmine who saith that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard directly against this Scripture and Iames 1 6 7. Tim. Proceed and tell vs what hearing he speakes of in saying How can they beleeue in him of whom they haue not heard Silas Not onely the hearing which is inward of the minde and heart but of the outward hearing by the sence of the eare neyther is it the hearing of euery sound or voyce but the hearing of the word euen the word of the Gospell which is meant in this place Tim. What is the instruction from hence Silas That vnto true beleefe in God the hearing of the Gospell with our bodily eare is necessarilye required Tim. But how then shall elect Infantes beleeue seeing they are not capable of this hearing through the weakenesse of their Organ Silas This text speaketh of the meanes how to come by actuall faith which is ioyned with discourse and is got by institution and not of that habituall faith or faculty of beleeuing whereby insants are endowed thorough the wonderful secret operation of the Spirit engrafting them into Christ for saluation Tim. What are wee to thinke of them that are borne deafe and cannot heare Sil. The Holy-Ghost both by his extraordinary motion in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen whereof sundry examples both in former and in this age Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith to wit by externall hearing which is as necessary to faith as faith is to prayer or prayer to saluation Tim. What reasons can bee giuen why externall hearing of the word should auaile vnto faith Silas First Gods ordinance hath appointed it to bee so that by hearing faith should be engendered 1. Cor. 1 21. Secondly his promise heere made vnto hearing that there by he will worke faith Thirdly actuall faith cannot bee had without some good measure of actuall knowledge which we haue put into vs by such as instruct vs in the truth whose voyce therefore it is needfull to heare for the thing beleeued is Gods word and that is receiued by hearing Fourthly as our first parents were turned from God and drowned in vnbeleefe by hearing the Serpent so it is but conuenient that the elect by hea ring Christs voyce should be conuerted to the faith and so returne to God Tim. What vse are Christians to make heereof Silas First it teacheth the sence of hearing to bee a great and necessary blessing The Philosopher Aristotle calleth this the sence of vnderstanding sensus discipline and Paul calleth it the sence of beleeuing sensus fidei Our other senses especially our eyes are good helpes of many notable thinges for thereby wee reade in the great booke of Gods creatures wherein we beholde the glory of the Creator his maruailous wisedome his eternall power and God-head Psal. 19 1 2. 1. Cor. 2 21. Rom. 1 19 20. Yea moreouer by our eyes wee reade in the word of God and other good bookes made and penned for increase of godly knowledge sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse Rom. 1 20. but vnsufficient and effectuall to breed faith And
bring you tydings of great ioy c. Tim. What signifies to obey the Gospell Silas To beleeue the doctrine of saluation by Christ and thus the word is vsed in Acts 6 7. and Romanes 1 5. whereupon it is tearmed the Lawe of Faith Rom. 3. 27. because it requireth obedience Tim. For what Reasons is Faith called Obedience and to Obey put for Beleeue Silas Because to beleeue is the chiefest obedience it is commanded vs to beleeue in Christ 1 Iohn 3 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word for they are darknesse Ephes. 5 8. Therefore to assent to the word and willingly to beleeue the truth without reasoning and gainsaying it is a verie great obedience Secondly this obedience of Faith bringeth forth obedience in practise for faith purifieth the heart Acts 15 9. and workes by loue Gal. 5 6. No Christian shall obey God by louing him and our neighbour by slaying sinne and dooing righteousnesse vnlesse he first beleeue that the word is from God and submit to it by Faith Tim. What will follow heereof Sil. First that all vnbeleeuers are obstinate and rebellious sinners against God though they think otherwise and be held for honest men Secondly that such as lacke Faith cannot perfourme any obedience vnto God it is sinne if it be not of faith Tim. What Doctrine ariseth from hence That all which heard the Apostles did not beleeue them Tim. That the Faith of the Gospell is not common to all which heard the Gospell as it is written All men haue not Faith 2 Thess. 3 2. Also experience proueth the truth heereof for the Prophets complaine that few beleeue their preaching Esay 53 1. Also Christ when hee preached the doctrine of the Gospell most clearly and mightily confirmed it by myracles yet but one heere and there did receiue it scarse one man of a thousand such also was the successe of the Apostles preaching as this place proueth and such it is continually Tim. But Paule had sayde that hearing bringeth foorth Faith Silas It is true that hearing of the word is necessarie to faith but not on the contrary doth faith necessarilie follow of hearing If any man do beleeue it is thorough hearing as an outward meanes but not euery one that heareth proueth a beleeuer Iustification presupposeth vocation but vocation is not alwaies accompanied with Iustification Tim. What is the reason why all which heare do not proue beleeuers Sil. Because all are not elect and it is a certain thing that onely such as are ordained to life do beleeue Actes 13 48. Thence it is called the Faith of the elect Titus 1 1. and they are said to be called which are predestinate Rom. 8 31. Secondly because outward hearing is not enough to engender faith there must be also an opening of the eyes and heart by the Spirit Acts 26 18. and 16 14. But this Spirit the world cannot receiue Iohn 14 17. Such onely receiue it to whom it is giuen Math. 13 11. And Esay 53 1. hauing saide few beleeued their report addeth this as a reason because The arme of the Lord was not reuealed that is Gods powerfull spirit did not touch their hearts effectually Thirdly in some their pride and ouer-weening by conceyuing too highly of their owne wit and vnderstanding leaning vnto their owne naturall wisedome is a very great hinderance to faith Math. 11 25. 1 Cor. 1 26. Fourthly many stumble at the pouertie of Christ and his followers Mat. 11 6. To which may be added the wicked examples of preachers and professors of the Faith as a great obstacle Tim. What vse is to be made heereof Silas That we now do not the lesse esteeme the Gospell though we see it generally vnfruitfull because this hath beene the portion of other times and ages herewith Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers and there is no place so ful of vnrighteous men as where the word is most preached which is a great occasion of stumbling to cause men to thinke ill of the Doctrine as if it were the proper cause of wickednesse or at the leastwise vnable to conuert sinnes whereas the faulte is not in the word nor alwayes in the teachers but in the indisposition naughtines of the hearers the seede being good but the ground barren and euill Secondly it confutes such as thinke the Faith of the Gospell to proceede in part at the least from the naturall strength of mans free will whereas this beeing equall and of the like force in all men then should all men haue Faith and equally obey the Gospell If free will were the cause of beleeuing that is if men did therefore beleeue and receiue Grace offered because they are willing to receiue it might refuse if they would if Faith might come after this fashion who is it but he would be content to be a beleeuer But the Scripture teacheth vs that Faith is the gift of God Tim. From whence doth the Apostle fetch this testimonie of Esay to prooue the fewnesse of beleeuers what is the drift of that Oracle Silas He doth fetch it from Esay 53 1. the drift both of the Prophet there and the Apostle heere is all one euen to complaine of the Iewes infidelity namely that the ioyfull message of the Gospell had so harde successe and vnhappy end among them as that the greatest number should still abide in their vnbeleefe wherewith seeing men were not mooued therefore Paul turneth his complaint to God and mourneth for it before him Tim. What are wee to vnderstand by this Question Who hath Sil. This question signifies sometimes None at al as Rom. 10 6. and it is sometimes put for Few as Psal. 15 1. and heere likewise Tim. What signifies Report Silas The word in the Hebrew signifies hearing or the Doctrine which was heard not which the Apostles themselues heard of God but which the Iewes heard from the Apostles therefore it is saide Our report in which word the thing which is the obiect of hearing is put for hearing it selfe Tim. What Doctrines from hence Silas That the Prophets by the Spirit of prophesy did foresee what effects would follow the Gospell preached to the Iewes God foreseeth all thinges of himselfe primarily men do it secondarily by the helpe of his Spirit Secondly we learne that it is a cause of great greefe to the Ministers of God to see none or little fruite to come of their teaching Heb. 13 17. wherein they must shewe patience considering it was the portion of Christ his Prophets and Apostles Thirdly wee learne that when the Gospell was first deliuered to the Iewes the smallest number did receiue it euen an handfull in respect of the rest which resisted it like to the gleannings in haruest or Grapes after the vintage The cause heereof was not the prophesie of Esay because he foretold it but the cōtrary rather beeing true
preachers were sent from Eleutherius the first Bishop of Rome to instruct the Brittaines in the Christian faith also by good stories it will appeare that Austine brought in Romish tyrany and superstition rather then the faith of the Gospell peruerting the people rather then conuerting them Thirdly it commends diligence in the Ministers by the example of the Apostles shall we not attend our flock when the Apostles trauailed so far And the great power and esficacy of the worde by the prosperous power of God also the goodnesse of God illustrating this worlde with this newe light from heauen Tim. What is the next obiection Silas Did not Israel know Where some word is to bee supplyed to make vp the sence as God after maister Beza or the generall preaching of the Gospell or the conuersion of the Gentiles depending thereon which last Piscator likes best because the following Prophesies doe speake of their vocation Tim. What is the meaning of the obiection Silas That though Israel heard yet it may be they vnderstood not the doctrine nor counsell of God touching the calling of the Gentiles therefore they tooke offence at their conuersion of meere ignorance Tim. How is this obiection answered Sil. They did grudge and were angry that the Gospell was translated to the Gentiles also in their heartes they disobeyed and with their mouthes gaine-sayed the doctrine of Christ as is is proued heere by testimonies out of Moses and Esay and therefore the Iewes could not chuse but knowe the Gospell and that it was preached to the Gentiles for this was the occasion of their enuie and anger Tim. Whence is the first testimony fetched Silas From Deuteron 32 22. where God threatneth the Iewes that he will punnish them with iealousie and anger by preferring the Gentiles before them at the sight whereof their heartes should bee vexed to behold all their priuiledges taken from them and giuen to a people whom they accounted most vile and despicable Tim. What is meant by Iealousie Silas It is borrowed from married estate where a man is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his loue It signifyeth then the great griefe of the Iewes to see the Gentiles admitted into that dignity which they once had to wit to be the people and worshippers of the true God from whom they had so long beene strangers Tim. If iealousie bee a sinne how is God said to prouoke to it Silas Eyther by occasion bestowing benefits to the Gentiles to the angring of the Iewes Acts 13 44. or accidentally as the light of the Sunne offends weake eyes though it bee in it selfe comfortable or in respect of the end that by such anger the Iewes might be stirred vp to beleeue in Christ as a mother to bridle the wantonnes of her owne Childe will cast it off and call vnto her the Childe of a stranger to moue it to haue the more grace but God doth that in earnest which mothers doe in iest or as iealousie is a punishment of former sinne so it is of God as is to bee seene by the former place of Deut. 32 21. The Iewes had chosen to themselues such as were no Gods therefore God to vexe them would take to him such as were no people they had chosen to themselues another husband and he had chosen another wife to bee euen with them Now sinne as it hath the nature of punishment is a good thing and comes of God for it is the execution of his iustice Tim. What is the doctrine from hence That God in his iustice doth punish sinne by sinne yea in such sort as he doth proportionate the paine to the fault example heereof in Pharaoh whose heart was hardned of God for his former sinne see Romanes 1. 26 28. and 11 8 9. Tim. What profit of this Doctrine Silas It teacheth how fearefull a thing the iustice of God is in that for sinne he can strike not the body of men alone but the very soules of men with new sinnes filling them with more sins which greedily follow their owne lusts to shew himselfe the Lord and Gouernour of the soules as well as of the flesh of men and is able to wotke in them eyther good things according to his mercies or euill things according to mens merites Secondly it warneth all men aboue all things to beware as of all sin so especially of sinning wittingly and willingly after many instructions and benefits and admonitions to amendment for God will plague such spiritually by giuing them ouer vnto the power of sin which is the most greeuous iudgement vnder heauen and it is so much the more greater because it is insensible for whereas all other iudgments be without sinne this alone is with increase of guilt and sinne Tim. Why doth bee call the Gentiles no people beeing so great a people Silas Because first they were such in the account of the Iewes Mat. 15 28. Secondly they were such in the account of God himselfe who reckoned them for no people as they esteemed him for no God Thirdly because they were not Gods people they might as well bee no people as not his people for as wicked men are said to be dead in sinnes while they liue so the Gentiles while they were sttāgers from God were not worthy to bee esteemed his people or any people at all Tim. But wherefore tearmeth he them a foolish people seeing there were amongst them Philosophers and many learned men Acts 17 18. Rom. 1 22. 1. Cor. 1. 20. Silas They were indeed wise in the wisedome of the world which is foolishnesse with God all true wisedome stands in the knowledge of God Iere. 17. They haue cast away thy words what wisedome is therefore in them Tim. But Paul doth witnesse in Rom. 1. 20. 21. that Gentiles had the knowledge of God Silas They had some litterall and superficiall knowledge by the light of nature through the view of the creatures but no true sauing knowledge by the light of the Spirite through the vnderstanding of the Scriptures Tim. What is the doctrine from hence Silas That wretched is the estate of all people and persons which liue without the sound knowledge of Christ because they are without God strangers from him voyd of his life full of foolishnesse and sinne and subiect to eternall destruction Tim. What vse heereof Silas It serues to moue vs to thankefulnesse for the light of the Gospell and to walke in it while wee haue it seeing thereby we are deliuered from our former condition of ignorance and vnbeleefe and restored to such a maruailous wisedome which makes wise to saluation see Chap. 9 verse 26. DIAL XIIII Verses 20 21. And Esay is bold and saith I was found of them that sought mee not and manifest to them that asked not after me and vnto Israel he saith All the day long
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue thēselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
vnder his snaresat his pleasure whatsoeuer they thinke to the contrary 2 Tim. 2 26. Secondly it warnes all Christians greatlie to feare God which hath such fearefull executions of his anger Who wil not be afraid to disobey the word of that God which for the cup of mercy truth and sounde Doctrine being dispised can giue men to drinke a cup of fury of error and madnesse Not that hee powers into men any naughtinesse but stirs vp that which before lay hidden which causeth sinners to drinke in more sin greedilie and to delight in doing euill with continuall thirst in such poysonfull and deadly cups Silas Proceede now to the second part of the description of an hard heart and tell vs what it is to haue eyes where-with one cannot see and eares wherewith one cannot heare Silas To haue eyes and eares vnfit to see and heare or such eyes and eares wherewith they were not able to see and heare as in Math 13 15. eares dull of hearing and their eies heauy and shut as in Esay 6 10. and 29 10. Men vse to say As good neuer a whit as neuer the better so as good not to see or to heare as by hearing and seeing to be neuer the better But this is not altogether to be meant of bodily eares and eyes but by a metaphor which translateth to the soule that which is proper to the body and then eyes and eares doe signifie here such a minde so blinded with ignorance as it cannot knowe the true doctrine of saluation and such an hearte as cannot obey the Gospell The summe then heereof is thus much that the reprobate Iewes though they had eares and did heare Gods word and eyes to see Gods workes with the sence of the body for they heard Christ and his Apostles and saw their myracles yet not all with the assent of the Soule which was so farre from taking any profit to amendment and saluation by that which they saw and heard as they became rather blind in their vnderstandings and in their wils more peruerse and obstinate Tim. What are the parts of these latter words being thus opened Silas Two parts or things to bee obserued First an vndeserued mercy Secondly a iust and sharp punishment Tim. Wherein did mercy 〈◊〉 goodnesse shine forth towards the reiected Iewes Sil. Foure wayes First in this that their power of hearing and seeing was not taken from them This mercy though it be contemptible because it is common yet it is a great mercy as would bee well perceiued and felt were any of vs depriued of those corporall faculties Secondly there was affoorded them the best obiects of sight and hearing to wit the word of God which the Prophets first and after Christ declared to them thereby calling them to repentance and faith Also many and most excellent myracles of healing the sicke quickning the dead restoring sight to the blind c. Besides innumerable works of creation and gouernment I say workes both of mercy and iustice ordinary and extraordinary which were continually before their eyes to moue and stir them to God-wards Thirdly that the things which they did heare and see were not onely wonderful and singular but also that oftentimes and not seldome they did see and heare them which is signified by the doubling of the verbe Math. 13 14. In hearing they shall heare For whensoeuer a verbe is put before and thereunto is added an infinitiue moode beeing turned by a gerund thereby is signified an often and vehement action Lastly that besides these externall means offering grace to them they had inwardly engrafted into them some iudgement of conscience and there was giuen them some light of vnerstanding which none can deny but that they are the good gifts of God Tim. But alas they had no profite by all these but hurt rather Silas It is true that they had no profite by them but it was through their own default but as the sunne is no lesse glorious and bright because weak eies are offended therwith nor a plaister or oyntment lesse precious because it preuailes not to health So Gods good guifts his good word and workes are not the woorse to be esteemed because they did not benefit such as had them For as the vncurablenes of the wound or disease may make the Phisition or medicine frustrate without verbue which yet loose not their value so obstinate maliciousnes of the heart in wicked men maketh voyde Gods mercies which yet in themselues be such as deserue to be loued and praised Tim. What is the doctrine from hence Silas That there be no castawaies so wretched which doe not in some sort tast of Gods mercies as may appeare by Psalme 145 9 also by Rom. 2 4 5. and by Heb. 6 4 5 6. Euen such as blaspheme the Spirite by malicious hating and reproaching the known truth of the Gospell yet haue plentifully and diuersly felt Gods goodnes yea the diuels are not without some sence of it in that they are spared from their full torments til the time of fianll iudgement Art thou say they to Iesus come to 〈◊〉 vs before the time Mat. 8 29. see Ephes. 2 2. Also the bodyes of the wicked lye in the graue vntill the day of iudgement without any paine which is Gods great mercy The reason of this doctrine is to take from the wicked which shall perish all excuse this reason is laide downe in Rom. 1 20. The heathens had some knowledge of God by his creatures to leaue them without defence and apology least they should say We knew nothing of God had wee not beene ignorant we would 〈◊〉 liued better And secondly it serues to commend the very great kindnesse of God to vs for our imitation as in Luke 6 35 36. Mathew 5 45. Tim. What is the vse of this doctrine Silas It doth reproue such as doe euilly entreate Gods children vsing them without mercy How farre vnlike be these to God who hath mercy euen towards such as be not his owne but are vngodly sinners yea enemies and strangers from him Tim. What was the sharpe punishment obserued in these last words Silas To take no fruite at all but harme rather by that which these men heard and saw euen a farre greater blindenes and obstinacy both of minde and heart which are more besotted dulled and indurate or hardened by the doctrine and actions of God And it is so much the greater because wicked men feele it not it being such a greeuous curse and iudgement as there is none to bee matched with it for horror no not sicknesse plague nor deafenesse nor lamenesse nor imprisonment nor banishment nor dearth nor languishing death nor cruell bodily torment nor any other iudgement whatsoeuer can bee compared with a deafe and blinde soule that is to say with an hardened heart when it is the punishment of former disobedience and sinnes My reasons heereof be first because this punishment is spirituall and hath in
it the death of the soule by punishing sinne with sinne Secondly other punishments haue with them desire of release so hath not this Thirdly it is an high ready way to that vnpardonable sinne Marke 3 29. Fourthly all other punishments may be and are inflicted though not without paine yet without sinne but in this there is alwaies an addition of sin both of greater corruption and guilt and withall a greater desert of punishment Fiftly it is the peculiar marke and note of the childe of perdition as a broken and contrite spirit is a sure note of the childe of God Rom. 11 5. Ps. 51 19. Sixtly it doth in the end most certainly bring men not onely to temporall destruction but to eternall death Deut. 2 30. Ro. 2 5. 1 Sam. 2 25. Rom. 9 17. Lastly both some of the heathens haue acknowledged the truth of this as Sophocles in Aiax some of the Iewish Rabbins as Rabbi Kimchi for so much Maister Peter Martyr testifieth in his Commentary vpon this Text. Tim. What profit is to be made by the knowledge of this trueth Sil. First it teacheth that all good things turn to the hurt and damnation of the wicked Secondly it sheweth the strange blockishnesse of those wicked men which are vnder such a sharpe and bitter scourge without all sence and dread of it like drunken men which are asleep in the top of the Mast 〈◊〉 the ship is ready to be drowned with a great tempest Moreouer it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne but to see so manie men to be hardned in vnbeleefe and sin deserues much more commiseration Thirdly it admonisheth all Christians to beware of this punishment to feare it long before it come and to shun all such meanes and wayes by which men vse to fall into it as first ignorance of Gods will reuealed ln his word Ephesians 4 18 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly ordinary and daily disobedience to the word in such things as are knowne to men especially if it grow to a hatred of the Ministers and admonitions by them giuen as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly vnbeleefe or distrust of Gods promises Heb. 3 12 13. Fourthly couetousnesse immoderate desire of riches Math. 13 22. Luke 6 14. Lastly pride of hart which where it raigneth it euer causeth the sinner to resist God as is to be seene in the example of Pharaoh Nabucadnezzar who would not obey the commandement of God because they were high-minded Tim. What profit is to be made of these things Silas First it must serue to warne vs all that as wee tremble at the iudgement of a hard heart so especially we labour against these forenamed sins euen against the very first motion of them beeing greatly humbled that we haue so farre proceeded in them Tim. Let me heare some of those signes by which men may know whether they be neere vnto or within this iudgement of an hardned slumbering minde Silas They arc principally these foure First to be vtterly without feeling or feare of this punishment such as neuer thought of it to feare and shun it are vndoubtedly caught by it their consciences are benummed blinded Secondly to heare the word without sound affections as of feare griefe ioy hope loue according to the matter Thirdly when after plaine often warnings by the word there followes no amendment Pro. 1 21 25. Zach 7 9 10 11. Psal. 50 16 17. 2 Chro. 36 15 16. Lastly when neither Gods seuerity can terrifie nor his kindnesse mollifie the heart being like the foole spoken of by Salomon which though he should be brayed in a Mortar yet will learne no wisedome or like restiue wel-fed iades which spurne against their feeder Deut. 32 15 Tim. How may we apply this to our profite Silas If we be stirred vp by it to enter into a serious examination of our owne hearts whether these tokens belong to vs that we may heartily thanke God if wee finde ourselues free and speedily repent if they haue taken any hold of vs. Tim. You haue told vs what hardnesse of heart is and also what manner of iudgement it is but now declare from whence it comes that the wicked are blinded in vnbeleefe and sinnes Sil. There be three maine causes of hardnesse of heart First the wicked themselues Secondly Sathan Thirdly God The wicked harden themselues as authors by wilfull resistance Sathan hardeneth as a tempter by inspiring vncleane thoughts and God as Iudge by punishing God when he hardens is author of the punishment or iudgment but not of the sinne The Diuell when hee hardens is author of the sinne but not of the punishment but man is author of his owne punishment through his sinne and contempt of the word Tim. How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy Sil. First it is expresly saide that Pharaoh hardened his heart Exodus 8 15. When Pharaoh saw that hee had rest be hardened his heart or made it heauy Againe it is written in the Prophet Hosea Chap. 13. verse 9. O Israel thy destruction is of thy selfe which proueth plainely men to bee the proper causes of all the euill that commeth to them eyther in this world or in the next Lastly in Mat. 13 15. and Acts 28 27. The blame of hardening is laide vpon the vngodly them selues who winked with their eyes least they should see hereby giuing vs to vnderstand that those thinges which they saw against their wils they made as though they did not know them they saw and would not see they were wilfully blinded their owne peruersenesse corruption is the cause of their blindnesse in soule and of hardnesse of heart Mat. 23 37. Heereunto accordeth learned Augustine Pharaoh saith hee hardened himselfe by his owne free will And againe in his booke de 〈◊〉 gratia Chap. 4. he saith mans heart being infected from his birth whatsoeuer more hardnesse falleth out after that first corruption he suffereth it righteously and deseruedly And againe whensoeuer wee reade that men were hardened or had their eyes shut or eares made heauy let vs not doubt saith he but that their sinful deseruings were such before as made them worthy of that punishment which followed in his booke de lb. gratia This sheweth this ancient father to haue beene of this iudgement that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts As an hot burning coale or fiery Ouen and Furnace sendeth foorth sparkles so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions which causeth and makes his heart more obstinate and repugnant vnto God Tim. What profite is to be made of this point Sil.
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn 〈◊〉 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
nor make his hearte hard or blinde which before did see and was soft yet hee doth not tame and soften them and he is sayed to harden whome he doth not mollifie Yet he doth not only forsake the sinner which had before forsaken him depriuing him of his grace but also deliuereth him vp to Sathan and his owne malice to be ruled thereby as a malefactour is put ouer by a Iudge into the hands of an executioner besides he both 〈◊〉 occasion of stumbling vnto them by presenting many 〈◊〉 vnto them and disposeth their sinfull thoughts and deeds vnto the praise of his owne Iustice to their deserued confusion for as he worketh in the hearts of the godly to encline their thoughts to good workes according to his mercies so hee workes in the willes of the wicked to encline and order them vnto euill actes according vnto their owne merites either by secret or manifest but euer by iust iudgement Tim. What Vse is to be made heereof Silas It confutes such who to excuse God do therefore say that he doth permit and suffer the euill of sinne to bee done contrary to the plaine phrase of Scripture which ascribes an actiue power to God as a soueraigne Iudge Secondly it must mooue all to feare God who can sinite tho heart spiritually and dreadfully Quis non contremiscat 〈◊〉 has 〈◊〉 Dei iudicia faith Augustine Who woulde not shake and tremble at these horrible iudgements of God at the due consideration of them it might euen 〈◊〉 our flesh to quake and rottennesse to enter into our bones as it is saide of Habbakuk He must haue an heart of flint who is not moued with them DIAL VIII Verses 9 10. And Dauid sayth Let their table be made asuare and a 〈◊〉 and a flumbling blocke euen for a recompence vnto them Let their eyes be darkened that they see not and 〈◊〉 〈◊〉 their backe alwayes Tim. WHat is the drift and end of this Scripture Silas To prooue the relection of the Iewes 〈◊〉 〈◊〉 and their blindnesse thorough which they did not receiue Christ and his Gospell 〈◊〉 wilfully contemned it being wholly possessed with a Spirite of slumber And this Paul proues by a testimony out of the Psalme 69 22 23. wherein Dauid bearing the person of the 〈◊〉 of whom he was a Type dooth complaine of the extreame iniuries and oppressions wherewith the Iewes his owne people and countreymen should vexe Christ. Amongst other things that they should mingle his meate with gall and Vineger with his drinke and now in this Texte by way of imprecation or curse hee prayeth for Gods horrible wrath and punishment to come vpon them and namely that their mindes might be spoiled of all iudgement and discretion to discerne or choose thinges and their bodies of all strength that they might be able neuer to attaine good thinges desired nor to hurt the godly and their life to be voide of all comsorts that al their most pleasant things might be turned to their destruction Now the holy King Dauid hauing by a propheticall spirit prayed for such miseries to the Iewes they must be fulfilled therefore the generall vnbeleefe and hardning of the Iewes is no incredible thing to be wondered at Note that though Paul changeth some words yet he holdeth the sence like an Apostolicall Prophet keeping and explaining the meaning by alteration of words Tim. What things are to be considered in this Text cited out of the Prophet Dauid Silas Two things First the parts or seuer all kinds of punishment Secondly the equity of the punishment wished vnto the malicious Iewes for resisting and resusing Christ the redeemer of mankinde Tim. What is the first kinde of punishment Silas That their Table may be made for a snare Tim. What signifies the Table Sil. It is a figuratiue and borrowed speech signifying all things where in the Iewes delighted and tooke pleasure because men who bee rich and great doe furnish their Table with goodly delicacies meats and drinkes pleasant to the taste and sight also for that men come to the table to be refreshed and merry Hence it signifies whatsoeuer is acceptable and delightful vnto vs giuing vs contentment and comfort in this life I say that by a Synecdoche the Table importeth riches feasts prosperity peace and publicke estate yea all their spirituall and temporall blessinges as Scriptures Sacrifices Temple or whatsoeuer they had which was good prosperous and glorious as Chrysostom Caluin Peter Martyr and Paraeus expounds it he prayeth that all this may be turned to their hurt ruine and downfall Tim. By what comparisons is this hurt and ruine set forth in our text Silas By three similitudes First of a snare wherein Birds are taken when they thinke to feede Secondly of a net or trap such as wilde Beasts are caught in Thirdly of a stumbling blocke or stone whereat blinde men or drunkards do stumble and fall This first punishment how it is fulfilled in the Iewes experience of many hundred yeares haue made it so plaine to all men as it needeth no proofe at all For all men know what was the name dignity renowne glory riches priuiledges and benefits bestowed on that Nation and now what calamities of body and soul they are tormented with being plagued with extreame infamy and indignity being vagabonds hatefull to God and all men their wealth or whatsoeuer may make for their welfare beeing made their snare to entangle them whiles they are banished in sundry countreyes and cruelly slayne for their Riches sake Tim. What is our Doctrine to bee learned from this first punishment Silas That vnto wicked men which are Gods enemies their most deare and precious things are made the meanes of their owne destruction howsoeuer they lifte vp their hornes and exalt their heads on hie and flourish like a greene Bay tree and seeme to be rooted in prosperity as though they should neuer be remooued yet it is certaine that whatsoeuer is giuen for their benefit shall be conuerted to their bane and mifery The reason hereof is because they do abuse Gods gifts by pride Wantonnesse riot and excesse or else by couetousnesse and vsury cruelty and oppression Hence it is that God in his iudgement wil at length destroy them bring them to sudden and horrible desolation as it hapned to these Iewes and to Balthazar in Daniell to the rich man in the Gospell and to Caesar Emperor of Rome who was slaine in the Senate where his Table his glory was and to Absalon who was hung vp in his lockes wherein hee delighted as a man doth in his table and dainties Tim. What profit is to be made of this point Silas It teacheth the forcible poyson of sin when it is continued in changing the nature of things making that hurtfull which is healthful in it selfe as the Gospel to be a sauour of death the Sacraments a iudgement 1. Cor. 11 24. Christ a rocke of offence 1 Pet. 2 7. a Table a place
of safety and security of mirth and friendship to be a snare and trap and an occasion of ruine Secondly it teacheth also the condition of such as liue in the seruice of sinne without turning to God to be most vnhappy to whom all things not sinnes and afflictions onely but Gods gifts and blessings also shall bee turned vnto their euill both temporall and eternall Thirdly it serueth as a bridle to restraine the children of GOD from fretting and repining at the great welfare of the vngodly liuers If 〈◊〉 Iob and Dauid repined and grieued at the prosperity of sinners let others feare a fall where such Saints so strong did stumble See Psal. 37 1 2 3 c. Let God alone with them and bee not troubled about them Fourthly it makes much for the consolation of the godly to whom not onely things desirable good but euen hard vnhappy bitter and deadly things shall turne and become wholesome and good as sickenesse weakenesse pouerty imprisonment banishment infamy and death c. All things shall worke together for good to such as loue God Rom. 8 28. The reason is because Christ by his crosse hath sanctified the crosses of the faithfull and pronounced them blessed which mourn and suffer Mat. 5. therefore Christ by death was broght to his resurrection and glory so his Apostles and other professors by most cruell Martyrdome haue had theyr faith tried as Golde in the furnace and haue been translated to eternall blisse and glory in heauen Lastly it warneth all men to pray God earnestly to blesse his benefits vnto them that as they are good in themselues so they may proue good to the possessors of them Tim. Come now to the second punishment and tel vs what it is Silas The blindnesse of vnderstanding in Heauenlie things Let their eyes be darkned This is a speech borrowed from the body and applied vnto the minde which is as it were the eye vnto the soule The darkening of this eie signifies the taking away of vnderstanding from the Iewes making them witlesse and blockish that they might see no more in the matters of God and of saluation then a blinde man can see at noone day in worldlie matters Tim. What is the Doctrine which doth ar se now out of these words thus openad Silas To bee depriued of the vse of vnderstanding in things pertaining to God is a dreadfull iudgment The proofe heereof is from Deuter. 28 28 29. where GOD threatneth the disobedient to his Lawe to smite them with blindnesse and with astonishment of heart that plaine and easie and familiar matters should be as harde and obscure vnto them as the Sunne is darkesome vnto him that lacketh his sight Example of this iudgement we haue first in Pharaoh who hauing disobeyed Gods warnings bidding him let the people go and after many and most sharpe plagues hauing hardned his heart against Gods knowne will was stricken iustly of GOD with such a spirituall madnesse as hee was not able to perceiue it to be a sinfull and hurtfull thing vnto him to keepe the children of Israel still in his land but after hee had let them go he wold needs obstinately follow them vnto the red Sea which was the destruction of him and his people Likewise the Pharisies had their mindes so darkened of God as they could not discerne any sinne or danger in putting to death Iesus though they had often felt that he had done them no euill at al but much good and in their presence had many wayes and manifestly witnessed by his life doctrine patience myracles both the innocency of his manhood the truth of his Godhead A certaine shadow of this iudgement we haue set forth in the Sodomites Gen. 19 11. who being smit with blindnesse did in the day-light euen grope after the doore of Lot his house If wee do account it a verie great euill to haue the eyes of our bodie put out then to bee depriued of the light of vnderstanding must bee a more heauier iudgement and calamity by how much the soule is more excellent then the bodye and the benefit of inward vnderstanding is greater and more necessarie then the profit of an outward and fleshly eye Tim. How may Christian edifie themselues by the knowledge meditation of this Doctrine Sil. First in respect of themselues it must stirre them vp vnto thankefulnesse to blesse God for clearing their eyesight by the Spirit of Wisedome Also to pray vnto God for the continuance and encrease of it and to be deliuered from the iudgement of a blind heart Lastly that to this end they endeauour alwayes to glorifie God by their knowledge by turning it into practise and actions Now in respect of others to take compassion of such as are vnder this iudgement For if wee will pitty poore blinde men which cannot see their way and Idiots or fooles which lacke the vse of naturall reason much more we ought to greeue for such as haue lost the vse of spi ituall vnderstanding not being able to see the way vnto saluation and take it for a surety that hee hath a verie 〈◊〉 heart that cannot mourne for such or at least bee ḡrieued for that his heart is so hard Tim. What was the third punishment Silas The bowing of their backs or loynes wherein there is another Metaphor translating that to the soule and the estate of the Iewes which is proper to the body the strength wherof doth chiefly consift in the backe or loynes the bowing whereof importeth as much as the weakening or diminishing of this bodily strength by all which is signified vnto vs that the malicious Iewes for the contempt of Christ his Gospell should loose their whole strength both spirituall lacking all endeauour to doe that which is good and temporall hauing their ciuill authority and gouernment taken from them This iudgement began to bee executed vpon them before the birth of Christ when Augustus Caesar was Emperor of Rome and afterwards was more thoroughly inflicted when the Emperor Titus tooke the Citty burnt the Temple brake downe their wals put the people to the sword and laid all wast so as there was not any more any face or forme of a Common-wealth amongst them being vtterly voide of all lawes and regiment and beeing made vassalles and vagabonds vpon the face of the earth and so haue remained now fifteene hundred yeares and aboue which continuance of this iudgement is noted in this word alwaies When it had lasted but 3. hundred yeeres Chrysostome wondered at this iugdement of God how then ought we to be astonished at the consideration of it Let vs learne from it generally the extreame fiercenesse of Gods wrath against vnbeleefe for the which he would so exceedingly and seuerely plague his owne peculiar people More particularly let vs obserue that it is a plaine and and a sure token of Gods indignation against any Country to haue the chiefe props or staies thereof eyther sore shaken or wholly remoued
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
made and constituted members of Christ and are planted into the tree of his Church to become branches thereof As good fruite causeth not a tree to be good but is a witnesse of the goodnesse of the tree So good workes and all other good gifts doe testifie vs to be Christians but faith onely makes vs to be such For by faith we liue Gal. 2 20. Rom. 1 12. Whereas both our English Diuines and others doe write that we are ingrafted into Christ by baptisme it must be meant that it is a sacrament and a seale of that faith which regenerateth and ingrafteth into Christ Rom. 4. 11. for which purpose reade M. Fulke on Acts 22. 17. and Rom. 6 4. Tim. What reasons are there to proue this that faith onely makes vs to be Christians Silas First wee are Christians by that which quickens vs to God but it is faith alone by which wee are quickened to Godward for before faith be come we were dead in sin Ephe. 2 1 2 3 5 8. Secondly we are not the members of Christ till we bee vnited to him as to our head but this vnion is wrought by faith Ephe. 3 17. Till wee bee adopted by grace to bee made the Sons of God and haue Christes righteousnesse imputed to vs wee are none of Christs but both our adoption and iustification are done by faith Roman 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue and do please God Tim. What profit are Christians to make to themselues of this doctrine Silas It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods children and so doth iustifie regenerate and sanctifie vs as also the phantasticall spirits which taught that wee are the sonnes God before we beleeue Secondly it warneth vs of the miserable estate that the Pagans Turkes Iewes and all Infidels which be without the Church do liue in as also all wicked men and hypocrites which are within the Church who hauing no faith rightly to ingraft them into Christ and his body therefore they partake not in the roote nor fatnesse of the Oliue but wholy want Christ with his Spirite grace and saluation in which regard they are much to be pittied of vs and God is earnestly to be prayed that such among them as belong vnto him he would in graft them into his Sonne by faith Thirdly it exhorts all men that haue not the blessing of a beleeuing heart aboue all things to labour for it that they may be made one with Christ and bee blessed by beleeuing Gal. 3 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will yet God vseth not to giue it to the snorting Christian but to such as labour and seeke for it Lastly wee are by this doctrine called from pride and arrogancy vnto humility of heart for seeing wee become Christians and Gods children by faith and faith comes not from our selues but it is the guift of God we ought not to boast as if it were not freely giuen vs Ephe. 2 8. 1. Cor. 4 7. If faith both do spring from and wholly relye vpon mercy then the faithfull haue no cause of glorying but to reioyce rather in this that they know God to be mercifull Iere. 9 24. Further seeing faith findes nothing in man to make him accepted to God but sinne and death and doth send men out of themselues to fetch righteousnesse and life from another Therefore the faithfull haue great reason to walke humbly before God and mē Rom. 3 28. Rom. 4 1 2. Tim. Proceede and tell vs what is meant by high minded Silas Some referre this to the wisedome of the mind and expound it thus Be not wise in your selues or bee not wise in your owne conceite whereupon the Papists build their absurd implicite faith against Scripture and reason But they doe much better which referre it to the affections of the heart expounding it thus Be not haughty in heart or be not proud in your thoughts The word feare which signifies humble reuerence of God shewes that thus we ought to take the word high minded Tim. What is our doctrine from hence Silas That pride of heart or high mindednesse ought to be farre from such as be professed Christians The reasons heereof be these First it is forbiddē of God maketh vs odious to God and men Secondly it takes Gods glory from him and giues it to men and this is an abhomination to giue his glory to any Thirdly it is an absurd thing to be proud of that which is none of ours for we haue nothing at all no not a crumme of bread or a drop of water but of free guift Mat. 6 11. Iames 1 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed must by and by put it off how voide of sence should we be to be proud of such things as come without vs nay for such things as God might condemne in vs and vs for them because wee eyther abuse or corrupt Gods guifts and therby haue cause to be humbled in our best estate Lastly pride is a very dangerous thing for it pulled downe Gods iudgements vpon Angels and vpon Kings as Nabuchadnezar and Herod vpon nations as the Romanes and Iewes vpon Apostles as Peter therfore pride is by all meanes to be eschued and striuen against both by good meditation and earnest prayer to haue it mortified by grace if wee will please God and prosper now and for euer Tim. Haue we heere any present need of this admonitiou Sil. Yea very much and greatly because all manner of pride abounds among vs it was neuer more rise both outward and inward pride and in all sorts and degrees as our apparell words lookes gate title hunting after dignities striuing for precedency our boasting in our knowledge and disdaining of others all this doth testifie to our faces that wee are proude and therefore haue need to repent least we doe perish Tim. Tell vs what is heere meant by feare Silas It is set as contrary to high mindednesse and signifies humble reuerence of God or reuerence of God ioyned with humility for as pride and presumption of heart stirred vp by Gods guifts hath for companion carnall security which is the greatest enemy to grace and faith So humility arising from the sight of our great vnworthinesse and manifold infirmities is euer coupled with a reuerent awe of Gods displeasure which is a speciall conseruer of faith or of a Christian in the estate of faith Tim. But how agreeth this precept of Paul but feare with that commandement of Moses Exod 20 20. Feare not and with that of Christ Luke 12 4. Also that of Iohn 1. Iohn 4 18. Charity casteth out feare Silas The feare forbid in these places is eyther the immoderate feare of mighty men driuing others to forsake true religion
that at length all Israel shall be saued Tim. What are wee to learne by this that Paul woulde haue them to know this trueth touching the reuocation of the Iewes Tim. The duty of Gods Ministers not onely to teach the people that they may know still more and more but to do it with affection and desire to free them from ignorance and still to make them wiser To this end God giueth them knowledge to shewe others the way Secondly the duty of Christians to be carefull stil to learn and know more adding knowledge vnto knowledge as men heape riches and goodes together Colos. 3 16. 2. Peter 1 5 6 7. As Plants grow to bee trees Lambes to bee Ewes and Infants to bee men so Christians of Babes in knowledge must encrease stil more and more to perfection Tim. What doth this word Mystery signifie Silas It commeth of a word which signifieth to shut or close the mouth or eyes and so it signifieth a thing kept secret or not commonly knowne or which cannot be knowne or which exceeds humaine reason is contrary to humane hope Tim. How many things do you find in Scripture to be called Mysteries Sil. First the vnion of two Natures in Christ his humane and diuine nature vnited in one person 1 Tim. 3 16. Secondly the coniunction between Christ the head and Christians the members Ephes. 5 31 32. These two are wonderfull great secrets for reason cannot comprehend them either how the diuine Nature of Christ being immortall and infinite and the humane nature of Christ being finite and mortall should be ioyned together to make but one person without any mixtion of substances or how Christ and the faithfull should be so knit togither as to be truly one body flesh of flesh bone of bone there being so much distance between them as betweene heauen and earth and yet wee beleeue both these secrets because the words teacheth vs so Thirdly the Gospel is called a mystery because in whole it is hid from the natural man and in part it is hid from the regenerate mā 1 Cor. 2 7. Fourthly the vocation of the Gentiles Ro. 16 25. the resurrection from the dead howe they which liue at Christs comming shall dye 1 Cor. 15 51. are called secrets because they cannot be known vntill the euents declare them In the same sence and to the same purpose is the restitution of the Iewes in this place called a secret because howsoeuer the word hath now reuealed it yet till then it was secret Also in what maner they shall bee restored in what time in what numbers these thinges are hid till by the euent they bee learned Tim. What profit are we to make of this that the calling of the Iewes is called a Mystery Silas First to teach vs that therein nothing shal fall out by chance but all things shall bee ordered by Gods prouidence Secondly to stirre vp Christians to thankfulnesse towards God in that he will manifest to them the very secrets of his heart as Kings open their secrets to few such as be beloued and trusted Thirdly to reprooue curiosity and keepe men from searching the reasons of Gods counsel and doings contenting our selues with so much as God will haue vs to know not desiring to learne when God will not teach Lastly to bridle the arrogancie of the Gentiles least they should insult ouer the Iewes reiected reioycing imoderately in their owne election and in the Iewes reiection A better remedy of this pride there cannot bee then to know and consider this secret that euen the Iewes shall againe in mercie be visited and conuerted to God therefore are at no hand to bee despised but pittied rather and prayed for Tim. What is the first member of this mystery Silas That blindnesse hath happened vnto Israell in part Tim. What is meant by Israel Sil. Israel is put for those which come of Israel or Iacob that is the Israelites or Iewes Heere is meant not spirituall but naturall or literall Israel not the Church collected out of Iewes and Gentiles but onely Iewes for whose peculiar consolation this was written by Paul Tim. What is meant by blindnesse Silas Their hardnesse of heart or their hearts hardned obstinately refusing yea and resisting Christ his grace out of deepe ignorance and vnbeleefe which is as a vaile to hinder that they cannot see into the doctrine of the Gospell this is called vnbeleefe verse 20 30 32. This happened vnto them by the iust iudgments of God inflicting it as a punishment for their former sins as was before written Verses 8 9 10. Tim. What meaneth this in part Silas It doth signifie either that obstinacie in their vnbeleefe was not totall of al Iewes but particular there being euer and euery where now and then some of the nation that beleeued in Christ or else that it should not be perpetuall but for a time onely at length to haue an end And this latter seemeth better to agree with the word Mystery for it was no secret that some Iewes were faithfull and receyued the Gospell Paul before had taught that by his owne example Verse 1. and by the prophesie of Elias as verse 4 5. and had saide that the Iewes were diminished onely not abolished verse 12. that is a fewe of them onely were elect and beleeuers But that of their generall and great blindnesse there should be once a tearme end and conclusion this was not vntill now that Paul shewed it to be a secret hauing himselfe first learned it of God Tim. Wee haue seene that the Iewes shall be called in at length declare now vnto vs at what time they shall be called how long it will be before it be Silas Euen vntill the fulnesse of the Gentiles shall become in Tim. Tell vs the meaning of these words Silas Comming in signifies the Gentiles free accesse or entrance into the house of the liuing God which is the Church of Christ and by fulnesse is signified the whole body of the Gentiles or an appointed multitude of nations which are heere called fulnesse as before verse 12. the Iewes are called abundance because the number of beleeuers among the Gentiles should arise to a great company so that publikely among the Gentiles there should bee gathered a great company vnto Christ there being no nation or habitable country past by which should not imbrace the Gospell at least for a time according to that prophesie in Psal. 19 4. and that of our Sauiour Marke 15 16. and that testimony of Paul Col. 1 6. and that Oracle of Christ Mat. 24 17. Tim. But shall there be any time wherein the Gentiles shall be so vniuersally called so as euery one shall be saued Sil. Not so for then the Church of God should want enemies and the prophesies of Antichrist should bee vntrue but heereby their abundant accesse to the Church in greater heapes then euer since the Apostles time is noted which when it comes to passe then the blindenesse
speeches to such as stand about vs namely our Children c. as Iacob Dauid Christ others haue done Fourthly to giue vp our spirites to God as Steuen Acts 7. in a good hope and assurance of a bessed resurrection after the example of Iob Iob 19 23. I know my Redeemer liueth Tim. What learne we from hence that wee are the Lords whether we liue or dye Silas First that wee haue matter of much comfort in whatsoeuer kinde of death we dye for wee haue a Lord that will in death looke to vs our teares are put vp in his bottle Psal. 56 8. Our death is precious to him Psal. 116. 15. Let all men neglect nay dishonour vs in our death cast vs out drag vs through streetes hang our bodies on 〈◊〉 giue our flesh to be meate to the Fowles of the ayre as they complaine in the Psalme 79 2. As the two witnesses Reuel 11 8. And as the Admirall of France was dealt withall in Paris Marlorate at Roane in Normandy Yet Christ is their Lord and will be their Patron and auenger Secondly let such as liue to the Lord by obedience to his will and zeale of his glory free their hearts from feare of Purgatory faigned fire yea and of truely tormenting hell fire sithence they being purged by the bloud of their Lord are deliuered thereby from all torments and restored to life eternall Lastly see the wonderfull dignity of a true Christian by faith ioyned to Christ he hath a good and a great Lord. If they be happy which might alwayes bee about Salomon to heare his wisedome how blessed are they rather which belong to a Lord greater then Salomon whoe are in such sort the Lords as they be lords euen freemen friends and brethren to Christ fellow-heires Priests Kings to their God through Christ Reueh 1 6. Tim. From the ninth verse which as you said doth set downe the acquisition or how Christ got his vniuersall dominion oner all the faithfull what things doe ye collect thence for our instruction Silas I collect these doctrines First that Christ dyed truly and indeede hauing his soule for a time violently separated from his body whereof as the Sacrifices and Sacraments of the old Testament namely the Paschall Lambe was a Type 1 Cor. 5 7. So the Lords Supper a Sacrament of the new is a liuely representation in distributing the bread apart from the Wine and in the breaking of the bread there is a signification of his painfull passion Secondly it was not so necessary that he should die to satisfy diuine Iustice according to Gods eternall appointment and most iust threatning Thou shalt dye the death Gen. 2 17. and to fulfil the prophesies types of his death and Legall sacrifices but it was as needfull he should raise himselfe from the dead because his death had not otherwise profited vs either by merit or efficacy For by this meanes he both declareth himselfe to be absolued from our sinnes which he bare that hee might iustisy vs Rom. 4 25. and to be conqueror of death and graue yea and to become fit to exercise that dominion and victory which his death had purchased For being dead he could not be victorious so long as himselfe seemed to be conquered neyther could he rule ouer the liuing except he had beene made aliue and he liueth for euer that he may for euer gouerne his people which are heere distributed into two sorts or rankes 1. the dead that is such as had departed this life from Adam vnto Christ and 2. by liuing such are vnderstood as then did liue or should liue from thenceforward to the end of the world Now albeit Christ being risen haue absolute power which he practiseth generally ouer all men good bad euen ouer the diuels as it is written All power in heauen and earth is giuen mee Math. 11 27. and 28 18. which agreeth with Phil. 2 9 10. yet Paul extends his dominion in this place no further then to beleeuers ouer whome Christ doth rule for their saluation in a peculiar manner by his word and Spirite as ouer his owne peculiar people whose comfort and instruction the Apostle in this Text purposely intendeth Heere is then the thirde Doctrine of this verse that Christ dyed and rose not in vaine but to this end and to this very cause to get a soueraignty ouer all the Electe which either had liued or did then or should afterward liue in the world all which by good right are subiect to him as to their Lord to be ruled and kept vnto saluation in heauen Which as it teacheth the Church of both Testaments to be but one vnder one Lord of both and that it comprehends vniuersally the Saintes before the law vnder the law vnder grace all which make one bodie and one family whence the Church is intituled Catholike so withall we learne that the benefits of this Lord as remission of sinnes righteousnesse adoption saluation c. reach no lesse to such as wer before Christ thē to them who since Christ do liue Ro. 3 25. Hebr. 9 15. And moreouer that they which be alreadie dead in his Faith shall certainly be raised to heauenly glory for so much as Christ is not Lord of the dead as they bee dead but as they are appointed to be aliue for he is the Lord of all the liuing Math. 22 32. Furthermore that there is great comfort vnto all the true seruants of God inasmuch as both in life and death they haue a mighty and louing lord to care for them to preserue and safegard them till hee haue crowned them And finally by this consideration they ought to keepe themselues from mutual discords and dissentions liuing together in a peaceable and brotherly fashion which as it is agreeable to the minde and will of their Lord so it will tend much to his honour and to the credite of our Christian profession and that especially if remembring that they are vnder his authority and rule they take not leaue to liue as they list but to his will and honour who hath brought them out of the power of darknes to whō for sin by the righteous iudgment of God they were enthralled and captiuated Acts 26 16. Let them studye to serue him whose they are after Pauls example Acts 24 23. and follow his counsell 2 Cor. 5 5. Hee died and rose again that henceforth we should liue not to our selues but after his will that dyed for vs. DIAL V. Verses 10 11 12. But why doest thou iudge thy Brother Or why doest thou despise thy Brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord c. Tim. VVHat is the drift of this text Silas To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments First from their condition in that they are equals being all Brethren and equals may not mutually iudge each
good or the euill offered to them redounds to him Mat. 25 45. Also how can wee by our offence giuen make voide the fruite and force of Christs death towards our brother offended by v so much as we may and no thankes to vs if it bee not so what other thing I say can this be then to sinne against Christ by plucking from him one whom he hath so dearely bought Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ and by faith ingrafted in him could indeed perish as Huberus many Lutherans teach for this is most firmely to be held as Augustine saith That none of the predestinate can vtterly fall away from grace for then Gods election should be frustrate and Christ vntrue who saith It is vnpossible Mat. 24. And his loue changeable Iohn 13 1. His couenant broken Iere. 31 32. Christs intercession vnauaileable Iohn 17 15 20 21. Gods wisedome decelued his power and goodnesse ouercome and vanquished by mans sinne all which are not onely absurd but impossible howbeit in respect of mans weakenesse ready to fall euen as a young childe or a sicke person soone ouerturned and the extreame power and malice of Sathan that like a Dragon is able to shake and pull downe Cedars euen strong ones if God permit And lastly in regard of the great dangerous temptations and scandals which sore tempt vs it is true that the beleeuer may be destroyed and when any offence is giuen them then what lyeth in the party that put the blocke in his brothers way hee casteth his brother downe headlong to eternall destruction but the mighty God with his hand vpholds all his not from falling but from falling away Tim. What duties may this doctrine of offences teach vs Silas It instructeth vs to know that such things as in respect of their nature bee not euill and which otherwise we might doe yet if they proue scandals and hurts to our brethren we ought to shun them as things sinfull and vnlawfull for that meate which may be eaten if no offence follow to eate it with offence is euill to him that doth it Rom. 14 20. and the like we are to iudge of all other indifferent things that accidentally by the scandall annexed to them they cease to be indifferent and pollute him that doth them with offence Secondly here is an admonition to all Christians which openly commit grosse sinnes and by their example teach others to doe the like Also to parents Maisters and all Gouernors which in the presence of their inferiors haue spoken or done wicked things or foreslowed good duties as prayer reading c. edifying them in iniquity by such naughty practises and by sins of omission that betimes vpon the former reasons they moue themselues to hearty repentance for the scandall and offences they haue set before others For seeing Christ hath said it Woe must bee to such by whom offences come except such as giue thē be truly humbled turning to God desiring forgiuenesse of his mercy fully purposing to walke without offence heereafter for certainely they shall feele the curse of God which doe giue occasion of harme to the soules of heedelesse men seeing a cursse is threatned Deut. 27 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body wil he not much more do this to soul destroyers Tim. Now that we haue done with the doctrine of offences and proued it by reasons both forreigne and bred in the Text let vs heare what we are to learne from the obiection in the 14. verse and first what it is to be perswaded through the Lorde Iesus Silas Through the Lord Iesus signifies not the merit of his death as some thinke for before the time of his passion nothing was vncleane in his owne nature but either 1. generally through Adams sinne which polluted all or 2. morally by intemperancie and ryot or 3. Ceremonially prohibited as certaine Beasts vnder the Law or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates It signifies therefore by the teaching and instruction of Christ by whose spirit he knew and was perswaded not probably and couiecturally as the word is vsed when the Scripture speaks of other mens faith and constancy as Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. but certainly infallibly and assuredly so as he knowes it could not be otherwise In which sence the word is vsed when a man speakes of his owne Religion and saluation as Rom. 8 20. For euery man knowes best his owne heart and those things that himselfe hath receiued of God 2 Cor. 2 12. Tim. What is our Doctrine hence Silas That Christian faith is not a bare opinion or a doubting thinking a thing to bee so but an vndeceiuable certainty of that wee doe beleeue containing in it these three distinct things First a sound distinct knowledge of the thing beleeued I know Secondly a firme perswasion strongly assuring the heart Thirdly a confidence resting and reioycing with satisfaction vnto our mindes surely looking to enioy that we beleeue Tim. What Vse is to be made of this doctrine Silas That ignorant Christians who do either hate knowledge or seeke not for it also the wauering minded which do not rest with any gladnesse in the promises of Christ they are quite destitute of Faith what socuer they thinke of themselues And they doe falsly teach the doctrine of faith who deny to it infallible certainty And lastly it is a good token both of the being and growing of faith in a Christian heart the more firmely and strongly it doth apprehend and sticke to the word Moreouer from the 14. verse we are taught that the Papists defile pollute Gods creatures to themselues because they iudge them to be vncleane for meates bee as they are esteemed vncleane to him that thinks them so Of the purity and impurity of meates we shall say more in verse 20. Tim. Then in the meane time expound and collect the instructions from verse 16. the last verse of our text Silas It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats thus We may not do ought which may cause our Christian liberty to be euill spoken of but for the strong to eate with offence to the weake it wil cause our commodity to be euill spoken off therefore offences ought to be auoided For exposition of the words howsoeuer by your good or commodity some vnderstand their faith or hope of glory or godlinesse yet the matter in hande which is to direct to the right vse of christian libertie in middle things and the comparing this Text with 1 Cor. 10 29. wher that is stiled Liberty which here is phrased Good doth clearely open this place to be meant of this liberty which might be blasphemed that is reproched and euill spoken of and Christ also by it
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
issue Thirdly Hope which is an expectation of heauenly glory There be other ends of Scripture as to work all graces to reprooue to exhort to conuict but these be the cheefe named heere to confirme men in faith patience and hope of eternall life Now because the Scripture as an instrument workes these guifts therefore heere they be called patience comfort and hope of the Scriptures teaching them and causing them To which purposes forsomuch as the new Testament serueth as well as the old being all inspired by one Spirite therefore the Apostoticall writing howsoeuer not then extant yet this sen tence reacheth vnto them also Tim. What he our lessons from the words thus opened Silas First we learne that there is nothing in the whole Scripture idle or superfluously written but the whole and euery part hath fruite and edification in it not onely to such as liued vnder the old Testament but to such as liue in the Church in all ages neyther onely is it written for the profite of Nouices as some hereticks auouch but of the most perfect all men one and others may learne from thence and be the better for it The reason is because the counsell of the most wise God his treasures of knowledge are opened therein so far as concernes mans saluation Also it was ordained and inspired for the profite of the whole Church 2. Tim. 3 17. Euery sentence of Scripture hath in it matter of some profitable instruction Tim. To what vse serueth this first instruction Silas First it serueth to distinguish these sacred books from all other which haue some vanity superfluity or curiosity in them something to be cut off as needlesse And againe though they teach other behouefull and lawfull knowledge and sciences yet helpe not to instruct vnto saluation whereas the Scriptures haue nothing which may be reiected but is all necessary and wholesome informing men sufficiently in things of eternall life Iohn 20 31. 2. Tim. 3 13. Secondly it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs likewise the Saduces which admitted onely Moses bookes likewise of Libertines which sticke to certaine pretended reuelations despising Scripture as written for nouices and weake ones And of the Papists whoe affirme that there was an higher doctrine then the Scripture hath any to feed perfect ones their Church traditions forsooth whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister the Holy-Ghost who indited the Scriptures though he had beene rapt into the third heauens Thirdly it reproues such prophane persons which eyther reade not at all or else reade Scriptures to passe away time as they reade Liuy or Chronicles for story without consideration of further sruite thereby to be gotten Lastly it exhorts all Christians to reade them with this minde to bee edified asking still of themselues what may I learne by this or how doth this appertaine to me oh that euery one would doe it It were greatly to be wished that as God hath giuen his written word for spirituall soule instruction and comfort so euery one would study reade heare and preach them with this sincere heart to see and obserue what makes for the making of them wiser or better For certaine it is that such haue the kindly and sauing vse of Scriptures as turne euery branch of it to the furthering of them in godlinesse and doctrine or in good life and manners The end of Scripture is practise as well as doctrine we reade and heare to learne and wee learne to know and we know to the end to liue thereafter Practicke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action much more it would be so in diuinity where blessednesse is promised not for doing but to dooers More especially let Gods messengers which are to teach scriptures to others be here warned that their part is in handling Scripture if they wil be free from the grossest sacriledge not to conuert the Scriptures to serue vnto vaine glory ambition worldly preferments carnall ostentation placing eyther themselues or other men a thing too common and common that is vncleane euen a great and horrible pollution of the sacred word to accommodate it to such prophane purposes but to the edifying of the hearers in faith and piety to that end denying themselues and deliuering the word in that simplicity in which it was left vs by the holy Ghost Tim. What other thing do we learne from this 4. verse Silas The difference betweene the patience comfort and hope of the Heathens Papists Worldlings and true Christians who haue these graces from the Doctrine and faith of Scriptures which is the mother and Well-spring of them Christians therefore be patient comfortable and hopefull because they beleeue the doctrine which teacheth God to be the author of afflictions not fortune or the will of men and that as the causes be iust and equall to correct humble mortifie his Children so the 〈◊〉 will be glorious in declaration of his owne speciall goodnesse and power helping in extreamities and working for best to his and for the aduancement of the eternall saluation of his owne according to his own promises and the experience of innumerable Saints as in Abraham Iob Dauid and Christes case which by proofe haue found how faithfull and good God is in his chastisements doctrines examples and promises being their worthy pillers Whereas all vnbeleeuers whatsoeuer shewe of these graces they make yet they are but meere shadowes hauing for the ground of patience their owne naturall reason and carnall respects But of these 3. graces and the generall vse of Scriptures reade more on the Dialogue on Ro. 4 23. 5 3 4 5 6. Tim. Proceede to verse 5. the second part of our Text and tell vs what God of Patience and comfort meaneth and what we are to learne from this Prayer of the Apostle Silas As he is called in the next Chapter ver 20. God of Peace so heere he is called God of patience and comfort because he is the author approouer and rewarder of patience hope and comfort And from this prayer we are to learne that howsoeuer patience hope and Christian consolation do come to vs by the meanes of Scripture instrumentally yet effectually they are from God as Father of lights and giuer of euery good gift Iames 1 17. Which must warne both Preachers in expounding and Christian professors in hearing Scriptures renouncing all affiance in their own 〈◊〉 capacity sharpnesse of iudgement or wit to pray vnto God earnestlie after the example of humble Dauid Psal. 119. Lord teach me Lord giue me vnderstanding Lord open mine eyes c. to make his worde efficacious and powerfull to worke in their hearts such graces as it commends and exhorts vnto For Paul which planteth and Apollos which watereth be
hee had visited Spaine verse 24. Thirdly by naming the hindering cause which with-held him that hee came not presently namely the ministration of almes according to the trust put in him by the Church of Macedonia sent to the poore Saints at Ierusalem partly to expresse the good will of the Grecians which sent it partly to recompence a debt verses 25 26 27 28. Lastly by the final cause of his comming which was their greater edification in the faith of the Gospell verse 29. Tim. What be the doctrines which we may learne betweene the 22. verse and the 30 Silas From the 22. verse we may learne that the wayes of man are not in his owne hand for God disposeth what man purposeth Therfore as Paul could not come to Rome when himselfe desired so neyther shall wee doe what wee will but what God is pleased to haue done vpon whom therefore wee must depend for successe and rest in it with contentment thogh it be contrary to our desires hopes not taking on murmuring seeking vnlawfull wayes to compasse our purposes as if wee were Lords of our owne actions Tim. What learne we out of the 23. verse Silas Wee learne that Paul remoued not from the places where he begun to plant Churches till hee had finished what he came for beeing heerein the patterne of a faithful Steward who is found to discharge the whole trust till the time that he must render an account of his Stewardship 〈◊〉 〈◊〉 of this verse I collect that the Romanes were called to the faith and prosession of Christ not long after the ascension of Christ for the 20. yeare after it did Paul write this Epistle but hee had a desire of seeing the Romanes many yeares before he wrote vnto them therefore many yeares before they were conuerted not by Peter as Bellarmine affirmes of whose being at Rome al the learned doe doubt nor by Peter and Paul ioyntly as others thinke but rather by the preaching of Barnabas the Apostle as Clement reporteth Tim. What doe ye obserue in the 24. verse Silas Whereas Paul writes that hee trusteth to see them in his iourney into Spaine we gather that this iourny was not directed by speciall impulsion and motion of the Spirite as sometimes it was done Acts 16. but by humane purpose therefore he saith I trust and indeed wee reade not in sacred writ that euer hee came at Spaine for this place which onely mentioned his minde heerein giueth vs no light of a certaine iudgement Hee speakes onely of a purpose not of a performance Paul doubtlesse meant it yet with reuerence to Gods will which so ouer-ruleth the euents of mens intentions as in a speciall manner he gouerned the Apostles in their administration Secondly we learne that for future things which be contingent we are to depend vpon Gods good will and prouidence without all rash and peremptory presumption We are obliged not onely in the iudgement and purpose of our soule to referre all to his most wise and iust disposition but to signifie the same with the words of our mouth saying I trust to do this or that I trust to haue such a thing c. Thirdly it is a good fruite of loue reuerence which we owe vnto the Ministers of Christ which are true and faithfull to bee their companions of their iourney to set them forwards on their way namely when they are to trauaile through vnknowne and dangerous wayes if the people must lay downe their necks much more tread three or foure steps for their Ministers Howbeit it is like Paul expected this kindnesse from the Romanes not so much for his owne conduction and safety as to impart holy and whole some things to such as went along in his company which they might communicate at their returne to their brethren at Rome for the greater benefite of the Church which should aduertise teachers to take all occasions of profiting their people and to conuert receiued kindnesses to their good which shew and do them Tim. What may we learne from the 25. verse Silas It affoords vs these two instructions First hee calleth the poore not any kinde or speciall sort as such which had forsaken all for Christ but generally such Gospellers as were afflicted with want and liued in worldly necessity these he calleth Saints because they were such by profession Secondly by the Sacrament of holinesse to wit Baptisme which dedicated them as holy to Christ. Thirdly by sanctification of the Spirite purging their consciences by the bloud of Christ and renuing their hearts to sanctimony and godly purenesse by his Spirit Al rich and poore which beleeue in Christ bee Saints while they liue in earth and must minde and practise sanctity as euer they will see heauen Secondly that it is a good and holy duty to minister be helpefull to such poore Saints eyther in giuing collecting or carrying almes to the godly poore which are euer to be releeued and with our best affections Gal. 6 10. The honest and holye poore which follow godlineste and their vocation haue most interest in our mercy Tim. What may we learne out of the 26. verse Silas Seeing the Grecian Churches such as were planted in Macedonia and Acbaia did succour the needy brethren at Ierusalem we ought by this example to extend our charity when ability suffereth beyond the seas to forraine Churches when they neede vs as our English Churches haue often and liberally done both to diuers afflicted Grecians and chiefely to the Saints at Geneua beeing afflicted and distressed through warres betweene them and Sauoy The reason is the straight coniunction which is betweene the faithfull as betweene brethren fellowes members coheires c. which no difference of language no distance of place can dissolue such then straighten their charity too much which restraine it to their owne parish or nation c. Againe learne that contributions must not bee extortions and compulsions as comming of necessity or for any by or sinister respects but voluntary oblations it pleased them they gaue because they would they were not forced see Acts 11 29 30. 2. Cor. 9 5. and 8 9. To giue because we are asked or for that they would not be held niggards or out of feare of danger if we deny a stout begger or onely to discharge sesse may profite receiuers but doth not benefite the giuer who hath no fruite of his gift except it come of beneuolence and good will Tim. What learne we out of the 27. verse Silas These things First it behooueth to returne thankfulnesse where wee receiue a benefite for a good turne hath the force of an obligation and bindeth to a recompence debters they were to the Iewes by the law of charity and equity it is verye equall that few and small things be repaide for great and many kindnesses temporall for spirituall things their goods for the Gospell comforts to their bodies from whome our soules receiue food of eternall life This insinuated to
laden with sinne 2. Tim. 3 6. As Sathan set on Eue first so his seruants attempt women which are lesse cautelous yet vehement being once won and powerfull perswaders of their husbands to whome they are neere and deare Howsoeuer this description did agree with such as did Iudaize yoaking Moses and the law with Christ grace in the cause of saluation and doth also well fit other deceiuers and hereticks yet neuer did coate so fit a mans backe as these markes doe agree with popish Fryers Monkes Priests and lesuites especially as it is notoriously known to the whole world how they boast of Iesus of whom they haue their name Iesuites but be nothing lesse then good Christians attending lucre decciuing simple folkes Also consider heere that these markes of discerning bee so many reasons to perswade declining from seducers for who ought not abhorre and auoide such as do peruert the pure doctrine of Christ and perswade vs to sorsake the fountaine of life to goe to Cesternes which holde no water such as also bee hipocrites professing the seruice of Christ yet addicted wholy to voluptuousnesse and gaine such as with goodly and glorious wordes doe bring asleepe vnheedfull persons to the ende they may more securely make a prey of their goods and soules Vpon which considerations all Christians stand bound to obserue and auoide them Tim. But are there no other reasons in our Text to perswade care and diligence in auoyding such Silas Yes these three one from the effects they doe deceiue verse 18. well may they promise life and saluation but death and damnation wil proue the crop which will bee reaped of such imposters as the Serpent beguiled our first parents with hope and great promises so do these The second reason is from the facility of the Romanes verse 19. whose ready listning and obeying true teachers beeing farre and wide deuulged and knowne to their praise might haply imbolden false teachers to attempt the peruerting of them with expectation of like successe for ouer much easinesse in yeelding might giue false Pro phets hope to deceiue thus Origen and Peter Martyr afterwards and Piscator after him doe collect the reason Others thinke by praising their obedience hee encourageth to constancy to continue stedfast in the good way and to take heede of receiuing contrary doctrine To which purpose hee exhorts them to ioyne prudence and simplicity to bee so simple as not to know howe to inuent corrupt doctrine yet so wise and skilfull as to bee able to discerne a strangers voice from Christs voice like good sheepe Iohn 10 4 5. and true Prophets from liars which discretion Paul prayed for to the Philippians Ch. 1 verse 9 10. and exhorts the Thessalonians vnto it Chap. 5. verse 21. why it is needfull see 1. Iohn 4 1 2. Reuel 22. Ephe. 4 14. Which admonisheth al with knowledge to ioyne iudgement and reprooueth such as bee wise to the world but lacke the wisedome of the worde The third reason is from assurance of victory so they watch and obserue these euill workemen which scatter graines of errors in the Lords fielde and striue against their errors they shall surely ouercome by the might and grace of God verse 20. The God of peace will bruise Sathan vnder your feete c. There is in this promise an allusion to the promise in Paradice made to our first parents of the womans Seede to bruise the Serpents head Gen. 3. which implyeth such a conquest and ouerthrow of Satan as hee should neuer recouer himselfe As Ioshua set his feete on the neckes of the fiue Kings and destroyed them This hath bin already in the head Christ perfectly fulfilled and shall bee in his members who must encounter awhile with Satan and his instruments but so they behaue themselues valiantly and place all their affiance in God it shall quickelie come to passe that Sathan howsoeuer he may seeme to prevaile yet euen when one would thinke hee should ouerrun all then shall he take the foyle For God who is with his Church is stronger then the enemies which do fight against it and the peace of his Church is so deare vnto him as none that make diuision shall bee able to stand before him All which hath matter of exhortation to quicken vs vnto all vigilancy in prayer and good endeauours to withstand the assaults of the diuel taking great heed of security ease and spirituall sloathfulnesse least we be surprized on a sudden And heete is also a matter of consolation that we faint not whatsoeuer combates and encounters with heretiks Scismatickes or otherwise happen yet still to holde vp our head and take heart to vs vnder the ayde and helpe of God and his grace seeing the victory will be ours If we hold out but a little while we shall vanquish that very shortly euen in this life whereof wee haue sundrie examples and not onely at the day of iudgement when our victory will be consummate A maruailous comforte that Gods Ministers and children striue against errours sins and schismes with certain hope of hauing the vpper hand Which as it must beate downe despaire and driue away fearfull sluggishnesse so it keepeth from presumption to consider that not by our owne strength not by our owne arme or bow or shielde but it is the strength of God that giues vs the victory And therefore not to vs Lord not to vs but to thy name be rendred the glory Vpon these reasons we in England and other reformed Churches in Europe may iustisie our separation from the Papists whom we haue left and are diuided from but first because they left the Apostle doctrins and diuided them selues from the faith and religion of Christ to embrace nouell errors and diabolicall superstitions contrarie to the receiued doctrine from the beginning by whose hipocrisie and flatery if we haue not suffered our selues to be deceiued to the perdition of our soules but continue stil to fight against the vnder the assistance of the strong God with vndoubted trust of an happie yssue so wee marke and auoide them therein we haue done but duty obeying the commaundement of the great God who bids vs to come out of Babylon and decline such as wold with their subtle speeches and inuentions beguile vs wriggle as a Snake whose head is off with hope to reign in these Churches as sometimes they did Well they may surprize with their craftines some heedlesignorant persons and vnstable but in vaine they looke to subiugate the wise and discreete Christians vnder whose feet God shall rather treade them and Sathan that great Dragon their Captaine vnder whose banner they fight For that kingdome must be destroyed which doth make warre against the kingdome of Christ who is that stone cut out of the Mountaine without hands which shall breake in peeces all other regiments which rise vp against it Da. 2. Tim. What doth the Apostle performe from the verse 20. vntill verse 24 Silas As before hee reckoneth
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
say none seeketh God seeing there is none but seeks God for the Heathens and Pagans acknowledge a God and giue a worship to God Sil. None seek him aright and as he ought to be sought nor can doe while they liue in sinne for men in seeking God faile in many thinges as first men seeke him not for himselfe Secondly they seeke him not alone but other things with him Thirdly they seeke other things before him as worldings doe Fourthly they seek him coldly or carelesly Fiftly they seeke him inconstantly example in Iudas and Demas Sixtly they seeke him not in his word as Heretiques doe Seauenthly they seeke him not in all his word as Hypoerites doe Lastly they seek him not seasonably and timely as prophane impenitent sinners do haue no care to depend vpon Gods word but followe their owne lustes and fashions of this world Reuelat. 12 2. Tim. What is this that he saith All are vnprofitable Sil. In respect of God or any goodnesse men are of no vse no more then froth or rotten thinges which men cast out for their vnprofitablenesse In this respect the holy Ghost in Scripture doeth compare vnregenerate men to thornes and thistles as also they are compared to chaffe and other vile things wherein yet there is some profit but men are altogether vnprofitable Also they are compared to clouds without water trees withered without fruit Iude 12. cut off from God as branches from the Vine Iohn 15 4 5. 7. Tim. What are we to note heerein Silas The great Ruine brought vpon vs by Adam that a creature so excellent by Creation should bee fruitlesse Secondly that great grace giuen vnto vs by Christ in whom the elect be restored in the one there is matter of humiliation and of glorie and ioy in the other Tim. Why doth hee say that they are all out of the way Silas Because they are all departed from the commaundements of God which are the wayes wherein wee are to walke towardes Heauen euen as Sheepe straying from the foulde and as wayfaring men loosing their way Esay 53 6. running into the broade way that leadeth and bringeth vs vnto euerlasting destruction Tim. What was the vse of this Sil. To shew that Repentance is needfull for all seeing all are as lost Sheep or as men which haue lost their way Tim. What is the meaning of these Words There is none that doth good no not one In the originall it is None vnto one and therefore corrupt is that glosse which made this the sense None sauing one to wit Christ. Sil. That naturally all men are vnkinde and vncourteous and voide of humanity example heereof wee haue in the Iew to the Samaritan also that of the Edomites to Israel in Obadiah Tim. But the Barbarians shewed kindnesse to Paul Actes 28. Silas God so disposed of their hearts for the good of his Seruant Tim. Are all men alike vnkinde Silas All men would shew themselues vnkinde to others more or lesse if they were not restrained but if there be any true kindnesse and desire of doing good to others it is to be ascribed to grace changing mightily the heart and of fierce making it courteous and louing so as if any performe any good it is of God and not of themselues and what is done by light of nature it was farre off from being a good worke because it was not done as it ought DIAL VIII Verse 13 14 15 16 17 18. Their throat is an open Sepulcher with their tongues they haue deceyued the poison of Aspes is vnder their Lippes whose mouth is full of bitternesse cursing their feete are swifo to shed bloud anguish and calamity is in their way the way of peace they haue not known There is no feare of God before their eyes Tim. VVHat meaneth hee by this when hee saith Their throate is an open Sepulcher Sil. It doth 〈◊〉 vs that the speeches of Natural vnregenerate men are vnsauoury rotten and hurtfull to others for as a Sepulcher dooth send out noysome sauours and filthy smelles so euill men doe viter rotten and filthy words Secondly as a sepulcher doth consume and deuoure bodies cast into 〈◊〉 so wicked men doe with their cruell wordes destroy others they are like a gulfe to deuoute men Lastly as a sepulcher hauing deuoured many corpses is stil ready to consume more being neuer satiate so wicked men hauing ouerthrown many with their words doe proccede still in their out-rage seeking whome they may destroy Tim. What is the vertue contrary to this Sil. To vse our tongues to honest louing and wise talke which may doe good to others Ephe 4. 29. Coloss. 4. 4. Tim. What is the next vice of the tongue Sil. With their mouthes they speake deceitfull words that is when the mouth speaketh that the heart thinketh not with a purpose to deceiue others to couer hatred with words of deceit as Caine and Ioab and Indas did Tim. What reasons against this kind of speech Sil. First it commeth from Sathan secondly it swerueth from charity thirdly it tendeth to destruction fourthly it is a worke of a wicked man Tim. What is meant by Aspes Sil. A kinde of Serpent which spitting forth their poyson doeth there with kill euen those which are a farre off by which the Apostle would signifie that wicked men such as all men are by nature doe with their euill wordes hurt not onely such as be neare but euen them which are farre off from them Example hereof we haue in San ballat and Tobiah being in Persia yet with their toūgs huit the Iewes which were at Ierusalem Nehem. 4. 3. Also in Doeg who hort with his tongue the Lordes Priestes being absent 1. Sam. 22. 9. In this respect malicious tongues are compared to arrowes Psalm 53. euen because the malice of the tongue woundeth a great way off as an arrow shot out of a bow hitteth and hurteth a great distance off Tim. What learne ye hereby Sil. That it is a great miserie to haue an euil tongue it makes men like poysonfull Serpents Secondly it is a blessed thing to haue our speech reformed 〈◊〉 3 3. That heed is to be taken how we deale with euill tounged men Tim. What is the next fruit of mans corruption as touching his speech Sil. Bitter and cursed words which bee of two sortes First against God as in Rabsakeh 2. Km. 18. 22. And in the Israelite which was stoned to death Leuit. 24. 11. Secondly against our selues as in the Iewes who wished Christs bloud to be vpon their heads Math. 27. 25. Thirdly against others as Shimie who cursed Dauid 2. Sam. 16. 5. As they haue gall and bitternesse in their hart Acts 8. 23. so their mouth runneth ouer Tim. What reasons against this kind of speaking Sil. First it is against the commandement which sayeth Curse not Leuit. 24. 15. Rom. 12. Blesse and curse not Secondly it is against the end for which speech was giuen to blesse God