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
doe not vse their knowledge well they are much more without all excuse and defence because they haue a better and a greater knowledge for vnto the law of nature they haue ioyned the Lawe of Moses and the Doctrine of the Gospell where GOD giueth much there hee requireth much and asketh much of them to whome hee committeth much DIAL XII Verse 21. Because that when they knew God they did not glorifie him as GOD neither were thankefull but became vaine in their thoughts and their foolish heart was full of darkenes Tim. ERe we deale with the drift and interpretation of this Text speake something of the connexion with that which goeth before and of the Apostles method Sil. The Apostle rendreth a reason why the Gentiles were without excuse as if he should say they haue no place of defence for ignorance because they had a knowledge of God yet they honoured him not as was comely but offered vnto him rather a doubble iniurie For first they denyed vnto him his due worship which consisteth in glorifying God and giuing him thankes in both which they fayled Secondly they violated and hurt his Maiesty by putting vpon him false worships and by their wicked manners whereof a Bead-roll and Catalogue is afterward rehearsed Tim. What is the drift of this Text which wee haue now in hand Silas To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship that is of vngodlinesse which did appeare in this that they did not glorifie God according to that knowledge they had of him nor were thankefull vnto him according to that goodnesse which he had bestowed on them Tim. Seeing we finde of wicked men recorded in Scripture that they know not God Ps. 95 10. in this Chap v. 28. How isit to be taken that heere Paul sayth They knew God Silas There is a contemplatiue bare and cold knowledge which not changing the minde nor appearing in actions maketh men neuer the better and this knowledge the vngodly haue But Scripture denyeth vnto them that effectuall knowledge which mooueth stirreth the heart to Godward to put confidence in him to bee gouerned by his will delighting to expresse it selfe in good workes This onely deserueth the name of knowledge and not that other which is ydle dead separate from study and care to giue vnto God his glory by submitting to his pleasure Tim. What thinke you to be meant by the glorifying of God and by Thankesgiuing is there any difference betweene these two be they not all one and what may they import if they bee diuerse Silas Some take them to bee one and the former to bee opened by the latter But the distinctiue particle Neither sheweth them to be distinct things one from the other By Glorifying is vnderstood an inward reuerent opinion of God to thinke honourably of his Nature properties Mercy Wisedome Iustice c. of his workes and benefits also to render vnto him the worship due to him Thansgiuing comprehends a due acknowledgement of his benefits with a gratefull mention of them also with desire that others shoulde take notice of them to magnifie and praise his name with vs. Now the Gentiles are heere to bee blamed that they did neither the one nor the other God being the end and marke whereunto all things tend the beginning or fountaine from whom all good thinges flow wherof the Heathens were not ignoraunt yet by their knowledge they were prouoked and brought neyther to glorisy him nor to praise and thanke him Tim. What instruction may we take from hence to our Edification Silas See the answere in the other Booke in the last line of the Page Tim. What may be our instruction from hence Silas That the knowledge which we haue of God his properties should lead vs to glorifie him whereof the reasons be because else it were in vain and frustrate and we were better to bee without it then not to haue the right vse of it Tim. By what comparison may this instruction bee declared and 〈◊〉 forth Silas As our knowledge we haue of men doth serue vs to some vse to helpe vs to content and please them so the knowledge we haue of God should lead vs and further vs to the honouring of him For the knowledge we haue of his wisedome should work in vs obedience and patience reuerence His goodnesse being known to vs should engender in vs Prayer Loue Confidence and Thankfulnesse Also his power and truth shoulde prouoke vs to trust in him and to depend vpon him Also vpon the knowledge of his Iustice we should bee mooued to feare him His holynesse should driue vs from sinne to liue in purity and vprightnesse as we may resemble God and be like him Tim. Are not these things better known to Christians then to the poore Heathens Silas They are so for the wisedome power and goodnesse of God more appeareth in the worke of Redemption then in the Creation the Scripture doth more clearly reueale God and our dutie then the book of the Creatures could do Tim. What followeth of this Silas That we are so much the more bound to glorifie God and the more to be blamed and punished if we do not For God ought to be worshipped of vs more carefully the more excellent knowledge wee haue of him Tim. What is the other fault that the Heathen are charged heere withall Silas The sinne of vnthankfulnesse which is odious to God and man This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny vnto Starres to their owne wisedom forgetting that God did guide and rule all things by his most wise and iust prouidence Tim. How many wayes may men shew themselues vnthankfull Silas Very many wayes First by vtter forgetfulnes of God the fountaine of all good Secondly if men do remember him yet faile to mention and praise Gods goodnesse Thirdly if they mention it of selfe-loue that it might be thought that they are great with God Fourthly if in words men do praise him and in workes dishonor him Lastly if they part his honour betweene him and his creatures as these Gentiles did Tim. Wherein consists true Thankefulnesse Silas In these three things First in ioy of heart reioycing at the feeling of Gods goodnesse Secondly in profession of his holye name before men prouoking them to extoll him Thirdly in an earnest desire care to please God by doing his will Tim. What Reasons are there to mooue vs vnto Thankefulnesse Sil. First it is commanded of God Psal. 50. Secondly it is a part of his seruice 1 Tim. 2. 2. Thirdly it tendeth to his honor to be acknowledged disposer of the world Fourthly it is due to him and without wrong cannot be kept from him Fiftly it ioyneth men with Angels whose worke in heauen is to praise and thanke God Sixtly it is a duty that continueth in heauen in the next life after this Lastly it is the recompence that God looketh for
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
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
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
sundry similitudes as of a stone of an Iron sinnew of a brazen forehead of an heart of Adamant Ezek. 11 19. Esay 48 4. Zach. 7 12. Heere in Zacharie as also in that place of Esay there is a plaine description of an hard heart Sec Verses 11 12 of Zachary Tim. How many kindes of an hard heart be there Silas Two one Naturall which all men bring from the wombe called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God being sinners and enemies vngodly and the Children of Gods wrath Secondly there is an habituall hardnesse which is gotten by long custome of sinne which for a time takes away both the feare and feeling of sinne This is common both to elect and reprobate but with great difference For hardnesse of heart in the elect before their conuersion is totall and temporary it wholly possesseth them but it continueth onely vntill their calling after that their hardnesse is partiall mixt with tenderncsse and softnesse of heart as in Dauid and Peter but in the reprobate it is totall and perpetuall so as they remaine wholly obdurate and obstinate till their death as did Cain Esau Pharaoh Iudas and these refused Iewes heere spoken of And this last hardnesse is that which is heere meant in our text which is both of the whole heart and final or for euer For this onely is peculiar to such as be not elected as the nearest iust cause of their destruction which is inflicted vpon them not so much for sinne as for beeing hardened in sinne for their impenitency in sin to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne Tim. But it should seeme that fewe or no men are whollie hardened because Pharaoh yeelded and desired Moses to pray for him Esau wept Achab put on Sacke-cloath Also of Iudas it is written that hee repented and that Foelix trembled and Balaam wished that hee might dye the death of the righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine iudgement Thirdly that beeing once ouer they returne to their former wickednesse and contempte of Gods will as Pharach did and Felix and the reste of them c. Tim. What is the Doctrine out of these words Silas That finall stubbornenesse in sin when a sinner obstinately continueth till his death in one or more knowne sins is a certaine marke of distinction betweene an elect childe of God which shall bee saued and him which shall be for euer condemned as appeareth Rom. 9 17 18. Math. 13 15. Iohn 17 11. 1 Iohn 5 18. The Reasons heere of be because it is neither sinne nor the number nor the long continuance in them that makes the actuall difference For in all these things many of the elect and reprobates are like therefore that which doth it must needes be this vniuersall and finall hardnesse of heart vnto which reprobates are giuen ouer and so are not the elect For whome God elects into their hearts he puts his Spirit which changeth their stony hearts into fleshy being made pliable by his will but the rest as our Text is they are hardned and left in their naturall corruption to persist in it to death and this is the second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience of the word 1 Pet. 1 2. 2 Thess. 2 13. Tim. What profit are we to make of the knowledge of this Doctrine Silas It may serue to keepe vs from rash iudgement that wee neuer giue finall sentence vppon any man to brand him for a reprobate for who can tell if a wicked man will so continue vnto the end of his life some haue beene called at the ninth houre of the day some chaunged at the eleauenth and one to wit the Theefe on the crosse conuerted at the twelfe and last houre Secondly heere is a warning to all Christians aboue all thinges in the world to striue against hardnesse of heart and to labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar note of the Childe of God and a speciall fruit of the Couenant so the other to wit a stiffe and vnyeelding heart is the greatest curse beeing the marke of cast-awayes and reiected persons vnto which euery man is so much the nearer the nearer he is vnto hardnes of heart and so much the further off the more softe and contrite his heart is This admonition will be found so much the more needfull if we duely consider with our selues these two things First that we liue in times of exceeding great case plenty and prosperity by which meanes the heartes of men are most vsually hardened and made forgetsull of God as it is written Deut. 32. 15. of the Israelites when they were full and well fed they forgot the strong God that made them and prooued like the vngratefull Horse that spurneth and kickes at his maister that fedde him Secondly that this iudgement of hardnes of heart hath generally ouerspread most men which nowe professe the Gospell all places being full of wilfull sinners which haue hearts as hard as the flint or the smithes anuell or the adamant such as no meanes faire nor soule either benefits or afflictions thretnings or promises can either breake or somuch as bend them The very word it selfe which should be the meanes of softning them through their owne mallice prooues a greater meanes to harden them Therefore in this generall hardnesse of hearte there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses as namely besides the constant vse of the publike workes of religion prayer sacraments the word read and preached these foure things following are to be done of all which desire to escape an hardned heart First in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it and their owne sinnes which procured it alwayes begging that euery affliction may be effectually blessed to the humbling of their hearts In time of their prosperity dayly to confesse their knowne sinnes particularly vnto God with great griefe for the offence of God in them all and euery one of them Then to meditate often and earnestly of Gods iudgements against sinne in this worlde and in hell also to meditate of the passion and death of Christ crucified of their owne mortality and death of the day of iudgement Lastly to inure themselues to mourne as well for their small as great sinnes and to auoyde diligently
spirite be more easily led then drawne and doe better like of meekenesse then feare Lastly admonitions are like a bitter potion that must be sweetned with kinde words as it were with Sugar Tim. What vse heereof Silas It serueth to admonish the Preachers to pray for a meeke and louing heart and for discretion to know towardes whome to vse their mildenesse 2. Tim. 2 25. Iude 22 23. Secondly hearers also by this are to be admonished to bee bowed and wonne with their pastors beseeching voyce least they deserue to heare his chiding and threatning voyce remembring what hee looseth or bindeth on earth according to the word shall be loosed and bound in heauen Tim. What may wee obserue by the illatiue particle therefore Silas It hath respect vnto the doctrine taught formerly as if he should fay Seeing the Iewes are cast out of the Church for their 〈◊〉 and you Romanes are elected of God and called to the faith of Chirst in their roome euen for this cause you must bethinke your selues what seruice and thankfulnesse you owe to God how deepely ye be engaged and obliged to him Tim. What is the lesson we are to take from hence Silas That Christians are to be moued vnto duty towards God and man after the doctrine of his grace and loue towards them be manifested For as the eye guides the body so doctrine gouernes duty and what a foundation is vnto an house that the doctrine of grace is vnto an holy life euen the ground worke roote spring of all good workes Tim. What vse of this instruction Silas It confutes them which holde the doctrine of grace to be an enemy to a good life and to open a window or gappe vnto liberty in sinne from which it recalleth rather Also it serues to reproue them that teach duties without doctrine or do not leade their liues answerable to the doctrine of grace which they doe know and professe Tim. Come now to the matter or thing exhorted vnto and tell vs what is meant by sacrifice Silas The word sacrifice is not heere put properly for some outward sensible thing as beasts offered vnto God by a leuiticall Priest properly taken to testifie mans subiection to God and Gods dominion ouer man wherof some were gratulatory to giue God thanks after some speciall benefite receiued Others were propitiatory to make atonement with God after certaine sinnes committed for Paul expresly speaketh of liuing and reasonable sacrifice and he writeth vnto all Christians to offer them not to Priests and Ministers onely Therefore Bellarmine doth dote who in libro de missa 10. Chap. 20. would build the sacrifice of the Masse vpon these words as if sacrifice were heere vsed in a proper sence which if it were so yet would it not make for the sacrifice of the Masse wherein no externall oblation is saide to bee giuen to God for Christs body was once offered of himselfe and is now in heauen there to remaine till the end but it is vsed heere vnproperly for the mortification of our sinfull lusts sticking in our corrupt reason and will euen after regeneration Tim. For what reason doeth the Apostle chuse to call this crucifying and killing of our lusts a sacrifice Silas First to meete with an offence of the Iewes who misliked the Christian profession because it had no sacrifice as now the Papists except against our religion for that wee haue no Altars no Priests no Oblations whome we doe answere as here Paul doeth the Iewes that the Christian faith hath sacrifices but spirituall ones as good duties of all sorts Psal. 141 2. Secondly prayses Heb. 13 13. Thirdly Almes Heb. 13 16. Fourthly a contrite heart Psa. 51 17. Fiftly workes of our calling Rom. 15 16. Sixtly martyrdome Phil. 2 17. Seauenthly mortification as in this text but externall sacrifices we want indeed because their date was out at the sacrifice of Christ vpon the crosse Iohn 18 30. Heb. 7. Secondly to set forth the dignity of Christians being nowe by Christ aduanced to be themselues both the sacrifices and the priestes euen as himselfe was a royall priest-hoode 1. Pet. 2 9. Priests and Kings to God Reue. 1 6. which should warne vs of our duty in being carefull to liue well Thirdly to put vs in mind that the mortification of our corrupt nature and the desires thereof is as gratefull to God as sacrifices vnder the lawe yea more grateful sithence they without repentance and faith were alwayes displeasing vnto God see Esay 1. Psal. 51. outward sacrifices beeing seuered from internall worship offēded God which ought to encourage Christians very much to be conuersant in this inward seruice of faith Fourthly it instructeth vs that the exercise of Christianity is vnpleasing to our nature and very painfull insomuch as it requireth a death and slaughter euen of our dearest affections that wee may liue to God for there can be no liuing to God without the sacrificing and killing of sinne as the bodies of beastes were first killed and then offered and as Christes body on the crosse was cruelly murthered So if we will bee true Christians must the body of sinne be vsed euen mangled cut apieces pierced tortured yea the heart-bloud of sinne let out by the exercise of repentance and mortification Tim. To what vse may this knowledge serue vs Silas It reproues such as thinke it an easie thing to be a Christian Math. 7 14. 1 Pet. 4. 18. or that they can bee currant Christians when they neuer striue to kill and destroy their lustes such doe but deceiue their owne heartes Iames 1 22 26 27. let men take neuer so much paynes in prayer reading hearing c. yet if they suffer pride couetousnesse malice fornication hypocrific and other affections vnmortified they be no Christians indeede though they be in name Secondly it exhorteth all which will haue any comfort or fruite of their profession to set a work the Spirit of grace which is in them to crucifie the flesh that is their remayning corruption and to this end to take to them the sword of the Spirite Gods worde and to strike through the heart of sinne by applying the threatnings of the law to it and giue themselues to earnest prayer and often fasting to vnfaigned confession of dayly sinnes auoyding occasions of euery sinne not sparing nor pittying our darling sinne bee it sinne of nature of custome of trade bring it neuer such sweetnesse of pleasure or profit or worship with it yea though the reuenues of our sinnes were 500 pound a yeare let not your eye pitty it nor your hand spare it take it by the throat strangle and kill it that it kill not thee As Agar the bond woman was cast out of Abrahams family so cast all thy slauish vices out of thy Soule Remember what God did to Saul for sauing some of the Amalokites Cattell aliue he deposed him of his kingdome so will hee banish thee out of his celestiall kingdome
regard of these things he doth professe that he had occasion of reioycing and matter of glorying yet not in himselfe but in Christ and his grace in which alone there is true glorying with God and not in honour riches and wisedome of the world but in the things pertaining to God to wit in matters concerning the worshippe of God and the saluation of the Church wherein his ministry did consist verse 17. Tim. What especiall doctrines can ye obserue from the verse 17. to the 21. verse whereof the method and meaning you haue now breefely vnfolded Silas Out of verse 17. we haue these instructions First when God prospereth the worke of our vocation namely by blessing the ministry to the working of faith and obedience to Christ therein is iust cause of reioycing The reason is because in such effects God is highly glorified in his mercies and soules conuerted and saued whereat men and Angels ought to bee glad Luke 15 7. Such therfore wrong God and his Church much which neyther themselues labour to winne men to Christ and doe enuy others which doe it Also heere is more cause of incouragement ioy by the happy successe of his ministry to a Preacher then of disheartning by the vnthankfulnesse of the world Lastly it reproueth such as by disobedience and vnprofitablenesse do grieue their Ministers whose heauinesse is the peoples vnhappinesse Heb. 13 17. Secondly wee learne that Ministers in their reioycing must retaine this modesty as not to be puffed vp with their guifts or to despise others whom God doth not so grace and blesse but euer to remember they are but Organes instruments of Christ to effect what he will doe by them 1. Cor. 4 1. All the force working in the conscience is of Christ who both ordained the Ministers and furnished them with guifts and zeale and blesseth their indeuours The third instruction is that the subiect of their ministry be the things of God that is his seruice Heb. 5 1. A Minister is a middle person betweene the people and God to report Gods will to them and to offer and vtter their prayers to God to preach from God glad tydings of peace and good things and on the other side to bring the people to God Wee will attend the worde and Prayer Acts 6 ver 4. Ministers bee the mouth of GOD to open his minde and of the peoples to put vp their request thus their seruice is wholly about the soule The reason is that as Christs kingdome is not of this world so his Ministers are ouer the people in things not belonging to this world but to the Lord 1 Thess. 5 12. Hence is a iust reproofe to such as neglecting to imploy themselues in the things of God which are the things proper to their calling doe spend it in following theyr carnall pleasures or worldly profit doing nothing lesse then that whereunto they be of God ordained and elected of his Church whose end will be fearefull by the parable of the euill seruaunt in the Gospell which in his Maisters absence gaue himselfe to sensuality and forgot his proper seruice Tim. From the 18. verse what Doctrines collect ye Silas First whereas Paul made a religion and Conscience as one that neither would nor could speak of ought I dare not which Christ had not wrought in him and done by him in the function of his Apostleship Hence wee learne as the duty of Pastors to acknowledge the whole fruite of their ministry to come from Christ as author Paul which planteth is nothing but Christ which giueth the encrease so the deity of Christ that he is true and very God whose sole and onely worke it is to make the preaching effectuall to bow mens hearts naturallie stony and obstinate to becom pliable to the doctrine of the Gospell to receiue it by faith which is the chiefest obedience and mother of al obedience inpractise con uersation but Christ did this by the Ministry of Paul as heere he confesseth Therefore he is the true and mighty God which changeth the hearts yea euen of the Gentiles peruerse Idolaters and wholly estranged from God and goodnesse To make these by faith and obedience to embrace the Gospell must needes argue in Christ which did it an omnipotency and diuine vertue For to giue a new heart and a new Spirit is Gods prerogatiue royall Ezek. 36 26. Moreouer inasmuch as Christ wrought in Paul by two meanes words that is publique preachings priuate exhortation disputing Epistles and writings and secondly deeds that is his great labour and trauaile his godlie life his many and manifold myracles 1 Cor. 15 10. it affoords this Doctrine That there be two notable signes and markes of a faithfull Minister of Christ and two especiall meanes whereby hee may benefite the flocke of Christ. First Doctrine that he be able in a good measure to teach truths and to confute the gainsayer Titus 1 9. Secondly examples of life and maners to shine as a light Math. 5. as Christ both saide and did Acts 1 1. Farre hence from this calling bee all such which are giuen to their ease and commodity be either scandalous in life or vnable and vnwilling to teach and labor in doctrine doing good Let such know as haue their toong or hand lame and maimed and bee defectiue in wordes or deeds that they are so much short of that they ought to be Also let such people see that they haue God come so much the nearer to them and haue the more meanes to draw neere to him or to bee left without all excuse whosoeuer enioy teaching and working Pastors which builde with both hands Some alleadge for defence of their ignorance ot wickednesse that their Minister is ignorant and teacheth them not Others that their guides though seeing ones yet offensiue ones say and do not but such haue no exception at al to make whose Pastors speake and worke and giue light by sound doctrine and godly life Tim. Do yee note in the words or matter of the 19 20 21. verses ought to our edification in piety Silas In the words I note that the greatest workes which Paul did worke are called by two names First Signes because they serue to shew and proue his calling and doctrine to be of God and therefore such as ought to be reucrently receiued and submitted vnto Secondly wonders or myracles drawing or rather driuing 〈◊〉 to admiration and wondering by the straungenesse of them because they exceeded both course of nature and capacity of vndorstanding And it is vsuall with men to wonder at things which be aboue reason or nature Also the word might or power in the first place signifies the efficacy which these great workes had in the hearts of the Gentiles before whom they were done and in the latter place it declareth the chiefe cause of that efficacy to wit the might of the holy Spirite working with the Apostle Tim. What are we to learne from hence What matter of
of the Law But neyther the one or the other be iustifyed by Workes both being sinners which touching the Gentiles is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver 21. therefore Iustification of both is only by beliefe in Christ. Which conclusion is found Ch. 3. verse 22 c. Verse 1 2 3. Salutation 1 Paula Sernant of Iesus Christ called to bee an Apostle put apart to Preach the Gospel of God 2 Which he hath Promised afore by his Prophets in the Holy Scriptures 3 Concerning his Sonne Iesus Christ our Lorde which was made of the seed of Dauid according to the Flesh c. Tim. What things were noted in this Salutation Si. Three things first the person Saluting secondly the persons Saluted thirdly the thing which hee wished vnto them and prayed for Tim. What do ye note in the Person Saluting how is hee described Silas First his Office both by the perticuler that he was an Apostle or Ambassador and generall that he was a seruant of Iesus Christ that is a Minister or seruitor of Christ in publishing his will by preaching the Gospell and not onely a seruaunt as other Christians by common profession secondly by the Doctrine which he taught whereof he entereth into commendation Tim. Whence had he this Office Silas Not by men nor of men but immediately by the calling of Iesus Christ Acts 9 12 3 4. Tim. Wherefore doth he speake of his Calling Silas First in respect of false Apostles who charged him to be an intruder secondly to shew that he had authoritie to teach and that they were bound to obey because he brought a Diuine doctrine and did not offer to teach them by intrusion and vsurpation but by a iust lawfull and diuine vocation Tim. How came he by such a Calling from Christ Silas Not by his owne merits either foreseene or present as Origen thought but by the eternal decree of God who set him apart for that seruice of preaching the Doctrine of saluation as it is heere saide put apart to Preach to wit to the Gentiles Acts 23. which was both from the instant of his birth Gal. 2 15. at the time of his calling to the Apostleship and from euerlasting by an eternall election as Chrysostom and after Peter Martyr affirmeth From whence we learn that our Callings guists and fruits of them dependeth vpon Gods election that all flesh may be humbled before God ascribing to themselues none but all praise to God and free grace from euerie thing which is in them or done by them or to them Furthermore in that by the will and Councell of God his vocation was assigned for Paul and hee sanctified and put apart for it as Ieremy was Chap. 1. 5. long before any manifestation thereof to themselues or to the world let vs heereby be warned neither rashlie to rush into a calling running before wee be sent of God centrary to the practise of Aaron and Christ. Heb. 5. 4. nor beeing sent and called with-draw our selues from our appointed function least we be found to fight against God whiles we would appeare to men to bee shamefast For such an infirmity sake God was angrie with Moyses Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue his readinesse to obey his calling gal 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7. Tim. By what Arguments or Reasons is the Doctrine of the Gospell commended to vs in this place Silas First by the Effects It is a Doctrin of Ioy and Comfort for so much the word Gospell signifieth as ye would say a good spell or word of good tidings Luke 2. 10. Secondly by the Efficient cause It is reuealed from Heauen of God himselfe and teacheth the Grace of God therefore called the Gospell of God Thirdlie by the Antiquity it was first published and promised by the Prophets Gal. 3. 13. Fourthly by the Subiect and Matter which it handleth and that is the Sonne of God Incarnate and made Man also Sauiour and Redeemer for mans eternall Saluation Lastly by a proper End which is to engender the obedience of Faith in the Name of Christ Verse 5. Tim. What doth this admonish vs of Silas First of the neuer sufficiently loued and praised goodnesse of God who would commit to vs such a doctrine for Quality so comfortable for Authority so diuine for Continuance so ancient for Matter and subiect so very excellent and glorious Secondly of our owne duty towards this Doctrine of the Gospell Tim. What is our Christian duty towards the word of the Gospell Silas First in our Iudgements to approoue it and esteeme it aboue Pearles and most precious and profitable things Secondly in our minds to marke and heed it well Thirdly in our harts to beleeue it Fourthly in our affections to loue it and put our chiefe delight in it Fiftly in our memories to keepe it and treasure it Sixtly with our eares to hearken to it Seuenthly with our mouths to consesse it and speake good of it Lastly to submit our whole man to the obedience and practise of of it in all sincerity and constancy Tim. What other thing doth it admonish vs of Silas Of their error which charge it with nouelty or flexiblenesse according to the wils of men and circumstances of time for it is alwaies one and the same like God the Author and it is very ancient it is no vpstart Doctrine as ancient as mans fall and that is most true which was first as that is false which was latter Tim. What learne we by this that we haue that accomplished and most clearely manifested to vs which was onely promised to the people of the Iewes by the Prophets Silas That as God hath shewed forth towardes vs the more excellent Grace so our contempt and vnthankfulnesse if we endeuour not to walke worthy of that grace wil cost vs deare by pulling heauier Iudgements from Heauen vpon vs. Woe to thee Corazin Mat. 11. 21 c. Also learne that the Gospell promised to the Fathers by the Prophets and performed by Christ at his comming is one in substance Tim. What do ye call the Prophets Silas Men called of God to the Ministery of the old Church and furnished with speciall graces both for Interpreting the will of God set downe before by Moyses in his Bookes and also to foretell the will of God touching future euents and namely touching the exhibiting of the Messias and of the good things to be enioyed by his sufferings 1 Pet. 1 11. Tim. What doth this admonish vs of that the promises of Christ are hid in the Scriptures of the Prophets Silas That there is a great correspondency and agreement for truth and matter of Doctrine betweene the Old and the New Testament though great oddes in the measure of reuelation Hence it is said of one that the Old Testament is the hiding of the New and the New is the opening of the Old Tim. What should
this consent serue vnto Silas It serueth to confirme vs in this perswasion that the Scriptures are diuine and no humaine thing or inuention of man as also it confuteth the Manichees and Marcionites which vtterly reiect the Old Testament Tim. What do ye call Scriptures Silas Euery thing that is written is Scripture in a large and generall sense but this word Scripture by an excellency is giuen peculiarly to those Books which containe the word of God and were written by Inspiration of the Holy Ghost for the perpetuall instruction of the Church 2 Tim. 3 16. This doth put vs in minde of Gods great goodnesse that would haue his Word put in writing and so wonderously to preserue those Bookes in all Ages for his Church sake without losse of one iot or tittle notwithstanding great meanes to suppresse and extinguish them Tim. By what reasons can ye prooue vnto vs that these Bookes which are called Scriptures be the very word of God rather then any other writings Silas There be heercof sundrie Arguments which may perswade all men and some which will and doe perswade Gods Children First that which was touched before the great Hermony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the Maiesty of the matter in great simplicity of words Thirdlie the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other Writing in the world doth or can effect for mans natures in their reasons and wils being corrupt are as contrary to the Doctrine taught in these Bookes as darknesse to light Heauen to Hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approoue and honor them also the power of them maketh euen the wicked to feare and tremble as in Foelix Fourthlie the euents of Prophesies so many hundred yea so many thousand yeares fore-shewed As the Seede of the Woman promised to Adam the bondage of Iacob in AEgypt the Captiuity of Babylon the Birth of Iosiah and of Cirus reuealing of Antichrist and innumerable such like and made before yet accordingly fulfilled in their due time doth bewray them to be from that all seeing veritie Fiftly the Penmen of the Scripture as Moyses Dauid Iob Mathew Paul discouering their owne corruptions and infirmities euen to their owne great preiudice and crack of their own estimation in the world and so vnpartially reporting the foul blemishes of their owne people and Country-men doth testifie that they were gouerned by the holy Spirit of truth in the penning of them Sixtlie there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish Writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no smal credit and force Seuenthlie the strange preseruations of these Bookes notwithstanding the strange malice of the Deuill and the mischieuous pollicies and practises of his most wicked Instruments to suppresse and extingnish them yet that they should be so kept as to remaine intire without losse of any Booke nay of any Iot or Tittle as very Iudiciously learned men do think this diuine protection doth argue that their Authoritie is diuine Adde vnto all this the constant Testimony which so many worthy Martirs by their death blood haue giuen to this truth Lastly euery one of Gods Children haue the witnesse of his owne Spirit the Authour of the Scriptures to testifie in the consciences of them that they are inspired of God and doe containe a diuine infallible truth Tim. Whereunto must this help and profit vs Silas To arme our mindes against that dangerous temptation of doubting the truth of Scriptures whether they be of God Secondly to draw more reuerence towards those Bookes and Writings with more studie in them then towards al other writings whatsoeuer being the Booke of Bookes therefore by an excellencie called the Bible Tim. Why are the Scriptures called Holy Silas First because they proceede from the Spirit which is Holy Luke 1. 6 7. Secondly they teach a truth which also is Holy euen the truth which is according to godlinesse Titus 1 1. Thirdly they be Instruments whereby the Elect are sanctified and made Holy Ioh. 17. 17. Sanctifie them with thy truth thy word is truth Lastly they were written to diuers most holy Ends as to teach to conuince to correct to instruct in righteousnesse 2. Tim. 3. 16. Also to giue comfort Rom. 15. 4. Tim. What learne ye by this Silas First that they haue a sacred authority in themselues containing a diuine Doctrine and doe not depend on Church or Pope Secondly that the Scriptures are to be preached read and heard with holy affection Moyses is commaunded to put off his shooes because the ground is holie Exod. 3. 5. Thirdly they are neuer to be mentioned but with great reuerence and honourable Titles Lastly seeing they are Holy therefore to apply them to vaine and light or to prophane and wicked vses as in Charmes Inchantments in lefts and meriments in playes and interludes is a grieuous sinne euen an horrible prophanation of Gods name Tim. What doth the third verse containe Silas A description of our Redeemer and Sauiour who is the matter and substance the end and scope of holy Scriptures which teach vs nothing else saue Christ as their maine subiect and lead to nothing but vnto Christ Iesus as their furthest marke This discerneth the Gospell not onely from other prophane Writings but euen from Moyses Law which hath the same Authour not the same Subiect Tim. How is he described Silas First by his Person which is but one concerning his Sonne Secondly by his Titles which are three First Iesus Secondly Christ. Thirdly our Lord. Thirdly by his two Natures which are distinctlie set downe with their proofes the humaine first which was of the Seede of Dauid then the Diuine Verse 4. declared mightilie to be the Sonne of God Tim. What is the Summe then of this Scripture Silas That Iesus Christ the Sauiour of the World is both true God and true Man in the vnity of person there is in Christ one thing and another thing that is diuers Natures but yet not one person another person for the person is but one the Son of God made Man by assuming the Manhood into the fellowship of his person Tim. The Manhood of Christ then hath no subsistance out of the person of the Sonne of God Silas No none beeing considered apart but wholy subsisteth in the person of the Sonne to which it is inseparably and wonderfully vnited Tim. What is to be obserued touching this vnion of Natures in one person Silas That our Sauiour hath his denomination some times according to one Nature as here he is called the Sonne of God
Romanes being ranged in the number of other Beleeuers howsoeuer they were Lords of the worlde In naming the Called of Christ he giueth to witte that they belonged to Christ and his grace belonged to them and teacheth how they belonged to Christ became namely by an effectuall and special calling drawing them to the faith of Christ freely and firmely DIALOGVE IIII. Verse 7. 7 To all that be at Rome beloued of God called to bee Saints Grace be with you and peace from God the father and from our Lord Iesus Christ. Tim. WHat doth this Text containe Silas The other parts of Pauls Salutation to wit persons saluted and his wish or prayer In the wish or prayer of the Apostle consider three thinges first to whom Secondly what Thirdly from whom he wisheth Concerning the persons he saluteth and wisheth good things not vniuersally to euery one Emperor Consuls Tribunes c. These were not members of the Church and would haue despised Paul his Prayer but to all ye beloued of God which beleeued in Iesus Christ. And note that his Prayer is common to all those which professed Christ were they chiefe men or priuate were they learned or vnlearned Romanes Grecians or Iewes for the Church at Rome now consisted of many Strangers and not onely of Cittizens and home-borne withall respect of person as God the giuer of these graces is free from acception of persons both to comfort the meanes onelie in that they were not passed ouer also to humble the great and mightie in that they were sorted with the needy and little ones Moreouer Pauls examples warneth all namely Ministers that they be ready according to their gifts and opportunities to pray for instruct exhort and comfort euery one vnder their charge all being alike deare to Christ and alike account must be rendred for all Tim. How be the persons Saluted set forth Silas First by their Place which be at Rome Secondly by their three Titles 1. beloued of God 2. called 3. Saints Tim. What learne we from the Place Silas That Gods grace was not tyed to Places Persons or Times but is freely giuen without respect of Country c. For they who now be at Rome are degenerated and enioy not that grace of God Tim. What be the Tules giuen to the Romanes Silas 1. beloued of God 2. Saints and 3. called Tim. What signifieth this to be beloued of God Silas Thus much not to be louers of God actiuely but passiuely to be right deare to God of great account price in his sight euen as it were his chiefe delight being loued both by praedestination and by present Iustification without any merit Tim. What doth this commend to vs Silas The great worthinesse and dignity of a true Christian that the great God sets his loue vpon him to take pleasure in him which is more then if all the Princes of the Earth should ioyne and conspire together to loue one man Secondly that they be happie Men which be Gods Children for they haue God louing and fauourable in whose fauour is life and vpon whose loue depends all felicity both earthly and heauenly they cannot be miserable whom God loueth and they cannot but be miserable whom God hateth Thirdly that the loue and free good will of God is the root of all other benefits namely calling Sanctification and Remission of sinnes are deriued from hence that God louing vs wee loued not him but he loued vs first 1 Iohn 4 10. Also God so loued the World that he gaue his Son Iohn 3 16. Fourthly this should prouoke his Children to returne dilection and loue to God of whom they are beloued Fiftly godly persons ought to be very deare vnto vs and of great reckoning sithence God our Father loues them We should loue where he loues and deale well by them whom he will honor so much 1 Iohn 5 1. Sixtly that all iniuries done to the Saints cannot but prouoke God to indignation as it would greeue vs to see any abused whom we loue Tim. What is meant by Saints Silas Such as being separated from the World are consecrated to Christ and haue his Spirit giuen them to worke holinesse in them so as Saints bee persons sanctified by the Spirit to liue holily and iustly From hence we learne two things First that such as still abide in their sinnes and wallow in the mire of a prophane life seruing diuers lusts and pleasures they are no beleeuers nor beloued of God for all Beleeuers are Saints that is they are holy persons louing and practising holinesse Secondly that they shall neuer be Saints in Heauen who first be not Saints in Earth Saints in Via inchoatiuely ere they be Saints in Patria perfectly Tim. What meaneth this that it is said they were called to be Saints Silas That by an effectuall vocation God Almighty as it were by speaking the word did make them to be such indeed and truth as they were called and named to be to wit Saints or holy and that according to his gracious good will and pleasure as was implyed in the Word Beloued to shew that our Christian vocation floweth from his mercy This is moreouer well to bee obserued that Paul hauing said of himselfe in verse 1. that he was Called to be an Apostle and now twise in verse 6. and 7. saith of the Romanes that they were The Called of Christ called to be Saints that the word Calling or Vocation is vsed in a double sense either in a more strict meaning for a Calling to a Function or Office eyther ciuill as to bee a Magistrate a Captaine c. or Ecclesiasticall immediatly as to be a Prophet an Apostle c. or mediate called by the Church as were Doctors and Pastors or else in a more large signification for calling into the common society of the Christian Church and this is eyther vnto the knowledge and profession of Christ as of Hipocrites by a generall and externall calling when the word soundeth in the eare to the enlightning of the mind and some slight or slender change of the heart or it is vnto the faith of Christ and vnto saluation through him when both mind and heart are mightily perswaded by the Spirit to obey the Caller by belieuing his promises and indeuouring to doe things commanded This is an internal and effectuall calling which Paul heere ascribeth vnto all the Romaine Christians not that there were amongst them no counterfeits and vnbeleeuers but because by Law and Iudgement of Charity we are bound to esteeme all such for truely called and Saints who outwardly professe themselues to be so and doe not by their conuersation declare and euident the contrary leauing to God the iudgement of certainty Now whereas hee writeth of these Romanes that they were called to be Saints or holy we are further to learne a difference betweene Nature and Grace that first we are by Nature vncleane and vnpure destitute of personall holinesse though not without foederall holinesse being the
They are to be driuen away with an angry looke as the East winde driueth away the rayne they therefore doe sinne much which receiue tales with a delight to heare other mens sinnes for if there were no receiuers of tales there would be no bringers of tales the one hath the Deuill in his care the other hath the Deuill on his tongue Lastly such shall enter into heauen as receiue not false reports against their neighbour Psal. 15 3. Tim. But what thinke ye are all complaints to be accounted whisperings and back-bitings Sil. No if these conditions be obserued First that the party complayned off be first duely admonished Secondly if the complaint bee put to such as haue power to redresse the fault Thirdly if the complayner secke nothing but the amendment of the party Lastly if hee grieue that hec hath cause to complayne and pray for his conuersion doing all in loue these two last vices are forbidden in the ninth commandement Tim. What is the next vice Sil. Haters of God such as be hated of God and be haters of him such be al back-byters and whisperers persons which deserue the hatred of God Tim. Are there any which be haters of God Sil. There be such as this place and other moe do mention God doth not deserue any hatred of them but rather hath in him all causes of loue both goodnesse and beauty but it commeth to passe that men hate God through that naturall corruption which they deriued from Adam for whilst man bare Gods Image he loued him and was loued of him but when he put on Sathans Image was vnlike to God then began he to hate God and was hated of God Tim. Are there not degrees of hating of God Sil. True there be so First some doe it and know it not Secondly there are some that hate him and know it Thirdly there are some which are secret haters of God Fourthly there are some which are open haters of God Tim. By what markes may it be knowne that men hate God Sil. By these especially First by seldome praying or coldnesse in prayer Secondly by neglecting to praise him or doing it without delight Thirdly by hating or hurting his Children Fourthly by beeing loath to thinke or speake or heare of God as Atheists Fiftly by ordinary disobedience to his word Sixtly by not procuring the good or by seeking the hinderance of his Gospell being enemies to Religion Lastly by murmuring and repining vnder his correcting hand DIAL XIX Verse 30. Doers of wrong proud boasters inuenters of euill things disobedient to Parents Tim. WHo be meant by doers of wrong Silas Such as be contumelious or despitefull reproachers of others in an insolent manner insulting petulantly ouer others Tim. How many wayes may wrong be offered and done Sil. Sundry and many wayes First wrong may bee done in thought word and deed also to soules bodies goods or name also by doing euill that we should not doe and leauing vndo e some good that we should do also by fraud and violence Moreouer wrong may bee done in our particular callings when the duties thereof be not well done as also in priuate affaires and in place of iudgement this is vilest Tim. What reasons may keepe vs from doing of wrong Silas First that we may bee like God who doth no wrong to any and shew our selues his Children Secondly that we may be vnlike Sathan whose plotting and practise is continually how to doe some wrong Thirdly we would haue no wrong done to our selues Fourthly it is directly against Gods word Fiftly it dopriueth men of Heauen 1. Cor 6 9. vnrighteous persons shall not inherite Heauen Sixtly it bringeth iudgment euen in this life as in Iesabels example whereas the contrary that is to deale iustly procureth many blessings as in the example of Iob. Lastly it hurteth our name and woundeth our Conscience and it is a cause that wrong is done to our selues for with what measure wee meate to others that shall be meate to vs againe Mat. 7 2. Tim. What is pride Sil. An high conceite of our owne excellency cyther arrogating to vs what we haue not and are not or beeing too high minded for that we haue Tim. What is the matter of Pride Sil. The guifts of body and mind supposed or in truth possessed Tim. What be the remedies of this vice Sil. First to consider the danger which is great and certaine as it is written God resisteth the proud 1. Pet. 5 5. And pride goeth before a fall Prouer. 16 18. Secondly to remember Christs example as Phil. 2 5. Let the same minde be in you which was in Christ. Thirdly to thinke what promises be made to the vertue of humility 1. Pet 5 5. God giueth grace to the humble Fourthly to thinke whereof we are made and whither we must goe for dust we are and to dust we must returne Gen. 3 19. Lastly how vnfit we are to any good and that al the good wee haue or doe it is giuen vs 1 Cor. 4 7. Finally pride in the minde is the same that a swelling is in the body Tim. What call ye boasting Sil. To glory or insult in any thing whereas many proud men boast of that that they haue the boaster is one who brags of that which he hath not Tim. How many kinds be there of boasting Sil. One necessary vrged by importunity of euill men such as Paul vsed 2 Cor. 11 16. Secondly Christian boasting which is a holy confidence in Christs merits Thirdly a vaine and foolish boasting which is a boasting of things we think we haue done or which others haue done by our means or of wickednes this is the worst boasting Tim. What reasons against this foolish boasting Sil. First it breaketh a rule of the word euen that rule which biddeth vs to be modest and lowly Secondly it is a signe of a vaine and ambitious heart Thirdly it maketh vs resemble the Diuell Math. 4 9. Tim. What do ye call inuenters of euill things Sil. Such as are not content with the euils that bee already in vse and practise doe study to finde out new euils as the proud man he inuenteth new fashions the couetous man hee inuenteth more wayes of gaine the opressor inuenteth new cruelties and torments the Epicure inuents new deuices new pleasures and delicates Such were Tiberius Sardanapalus Phalaris who rewarded such as found new delights and new torments Tim. What Reasons against this vice Silas The euils which men do inuent do commonly hurt the inuenters Psalme 7 15. They shal fall into the pit which they digged for others Tim. Wherein doth disobedience to Parents shew it selfe Silas First in their impatient bearing of corrections Secondly in an vnwillingnesse to obey things commanded well and iustly Tim. In what things chiefely are Children to shew obedience to parents Silas In two things First in choise of their Calling or Trade of life Secondly in their marriage and choise of their yoake fellow This may appeare by
Iewes acquitted themselues wel for they safely kept the scriptures from falsity and corruption euen to this day and in the dayes of our Sauiour when many other faults both in manners and doctrine were laid to their charge yet they were not charged with deprauing the word DIAL II. Verse 3 4. For what though some did not beleeue shall their vnbeliefe make the faith of God of none effect God forbid Tim VVHat then is the summe of this Text Sil. An answere to a newe obiection of the Iewes which was this that the Oracles of God were in vaine committed to the Iewes and that God did delude his people with empty promises seeing many of them did not beleeue Gods worde and promises vnto which the Apostle answereth that the vnbleefe of men cannot change the trueth of God seeing it is Gods propertie to bee true whereas all men are liars naturally which constancie of God in his trueth hee proueth by testimony of the Psalme 51. 4. Tim. Expound the words contayned in the obiection to make a way thereby vnto some lessons doctrines and duties Sil. These words for what though imply this to depend and follow of the former as thus in the Oracles which GOD gaue his people there passed a mutuall couenant God on his part promising grace and life the Iewes on their part promising faith and obedience though they proued perfidious and disobedient why should this derogate from the trueth of God Whereas hee sayeth some this word distinguisheth the holy and beleeuing Fathers from the multitude of vnbeleeuers so then albeit the greatest part were perfidious and gaue no credite to these Oracles which God had left with them of credite and trust to bee both preseruers and dispensers of them yet also there was still in that people such as were elect and faithfull in respect of whome the promises were not frustrate and voyd By vnbeliefe is meant here not only their not beleeuing the things promised by God in his word but withall their rebellion in falling from God and his true worship vnto Idols and vanities and by faith vnderstand the fidelity of God or his constancy in keeping his word and promises as the Heathen Oratour hath described faith to bee a constancy and truth in obseruing sayings and couenants and herewith agreeth the notation of the word fides quia fit quod dictum est For this faith to bee of none effect is asmuch as to bee voide and vnsulfilled as who should say shall God be held vnconstant and spoyled of his truth for the infidelity and perfidiousnesse of men This introgation hath the force of a negation it is as if he saide No it is not so because whiles many were vnbeleeuers yet not a few there were to whome God fulfilled his faith and truth euen to so many as brought with them the condition of obedience Tim. What learned we out of the obiection Sil. Sundry things first all that haue Gods Oracles and heare and reade them doe not beleeue them because it is not in themselues who are all alike vnable to beleeue but in Gods purpose who hath ordained some to faith and not othersome Tim. What is the vse of this Sil. That such as doe beleeue should heerein acknowledge the free mercies of God Secondly that such as yet doe not beleeue should earnestly begge it by prayer and waite for it with patience in the constant vse of the meanes with all simplicity and diligence Tim. What other instruction from hence Sil. That the word of God as it standeth of letters and sillables hath no strength to be get faith in mens harts because many heare the sound of the word and yet neuer beleeue nay are thereby more hardened in 〈◊〉 as the Iewes in Esayes time Esa. 6. 9. Tim. Whence had the word this power to beget faith Sil. From the ordinance of God appoynting it to such an vse Secondly from the spirit of Christ working together with it the like is to bee thought of the Sacraments for the elements or the action about them hath not any force in them to encrease faith but all this dependeth vppon the will of GOD who at his good pleasure giueth grace when he will and to whome he will Tim. What vse was made of this paynt Sil. That none ought to rest in the woorke of hearing or receiuing the mysteries but must pray that the spirit of Christ may ioyn with his word and mysterle to make them effectuall for good to vs. Secondly that euery one that meaneth to profit by the worde and mysteries shoulde fitte and prepare themselues as they are commaunded in the word Tim. What other things 〈◊〉 arne we from the obiection in the third verse Sil. This though al beleeue not yet all which be within the visible Church stand bound to beleeue the word because there is a mutuall couenant betweene God and euery member of his Church for God on his part promiseth his sonne and eternall life with him this is the faith of God and we for our parts promise and vow that wee will beleeue his word and this is the faith of men The faith of God is passiuely that whereby God is beleeued so here or actiuely that whereby we beleeue God Tim. Where vnto should this serue Sil. As a weapon to fight against our naturall distrust and vnbeleefe considering that we haue vowed against this Tim. What are we taught from this second part which is the answere Silas Diuers Lessons First this speech God forbid it being a word of detestation to shew how hee doth abhorre the thing obiected shold not be vsed in vain and childish matters as most commonly it is but in graue and serious businesse and when the heart is affected Secondly the vnbeleefe of men cannot frustrate make voyde Gods promises because howsoeuer some remain vnbeleeuers yet others which do beleeue they feele the effects of Gods promises Tim. What followes of this Sil. Two things first that the blindnes and contumacy of some hearers must not discourage the ministers in their function Secondly that the people shoulde not refraine from holy things for the wickeds sake because there will alwayes be such as to whome Gods word and ordinances will bee offered in vaine yet they shall not goe without a blessing to the humble and contrite sinners DIAL III. Verse 4. Yea let God be true and euery man a lyar as it is written that thou maist be Iustified in thy words and ouercome when thou art Iudged Tim. WHat is the drift and purpose of this Text Silas It doth set foorth and extoll the constancy of God in keeping his worde Secondly he doth confirme that which he had said concerning the truth of God by the authority of Scripture which he fetched from Psalme 51 4 5. Tim. How is the truth and constancy of God set forth Sil. By the contrary that is by the vanity and falsehood of men who are lyars Secondly by the authority of Scripture out of the Psalm 51
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
was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
deserued the Holy-Chost for vs to crucifie that is to pull downe the strength of sinne that though it be yet it may not rule in vs. Tim. But how may we vnderstand this where it is written that our olde man is crucified with him sithence the death of Christ was past long before this how then crucified with him Sil. Wee are to vnderstand it thus that when Christ suffered vpon the Crosse the corruption of our nature was imputed to him as to our surety who once bearing the punishment of it doth not onely for euer take away the guilt from vs but doth daily by his spirit which by that death he merited for vs kill and crucifie that our olde man that it may not raigne in his members therefore it is heere written in the present time that our olde man is crucified with him to teach vs that howsoeuer his death was but once suffered yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith therfore he is said in Hebrews to haue purchased eternall redemption Tim. What instruction for manners and amendment of life will arise from hence that our old man is crucified with Christ Silas First wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it sithence it was that which nayled Christ to the Crosse. Secondly we must labour to feele the vertue of Christ crucified in the mortifying of sinne and then wee may assure our selues of the benefit of Christ crucified in the forgiuenesse of sin Lastly as Christ gaue himselfe wholly to the crosse for our sakes so ought wee to striue against all and euery sin not bearing nor nourishing any one sin but keeping vnder one as well another seeing Christ spared none of his members and parts of his body which were all and euery one payned for our sinnes euen from his head to his feet Tim. What doth this word body of sin signifie Sylas The whole man Body and Soule as he is borne of his parents and comes into the world corrupted by sin and albeit not the body alone but the whole man through out in his minde will affections and all bee infected with sin yet for good reason doeth the Apostle liken sinne to a body calling it the body of sin that is sin which is as a body First to teach vs that sin is a thing subsisting and of force in vs. Secondly because it hath innumerable lusts as it were so many members annexed to it Thirdly though sin bee seated in the Soule yet the desires of sin are executed by the members of our body as by instruments Lastly because sinne is conuayed into the soule at the first by meanes of the body Tim. What is it to destroy the body of sin Sylas Quite to abolish it and to take it out of our nature that it should not be at all but this thing is not performed during the time of this life it is still in doing and certainly shal be perfected in the end of our life therefore it is said to be destroyed as if it were already done this is the end and marke that Christ aymes at in the worke of our sanctification which we are stil to striue toward thogh we cannot attaine it while we liue hauing sin still abiding and dwelling in vs howbeit the spirit of sanctification so farre preuaileth against our sinnes as that they cannot rule in vs and make vs henceforth to serue sin as we were wont to doe before our sanctification Tim. ' Declare vnto vs now what it is to serue sin Sylas It is to do that willingly which sinne would haue done when men doe freely and readily execute by the members of their body that which sin desireth and lusteth and on the other side the not seruing of sinne is when the motions and desires of sin are not obeyed either in wil or worke but be cast out of our thoughts words and deedes as much as may be Tim. What is the difference betweene the hauing of sin and the seruing of sin Silas Such as is betweene the hauing of a naughty seruant and the suffering him to rule all in the family Euery godly man hath sin but hee keepeth it vnder as a seruant or slaue not suffering it to command or beare rule in them The wicked they both haue sin and serue sin because they resist it not but suffer it to beare rule in them as a Lord or King carrying all the powers of body and soule after it mightily Tim. Seeing some men do fulfill some motions of sin which yet do not serue sin and others do abstayne from some acts of sin which yet doe serue sinne how then may it be known who serue sin and who do not Silas The seruice of sin is manifested by the obedience to the desires and lusts of sin as it is written His seruants we are to whome we obey and this obedience is manifested by yeelding vnto sinfull thoughts in consent of our will and in practise of our life Also by striuing for our lusts and defending of them by hating and disliking them which reproue vs by louing such as sooth and flatter vs in our euill wayes by vpholding and mantayning sinne in others by giuing fauours and appoynting rewardes vnto sins and vices Tim. But some there are which outwardly reeld obedience vnto the word who yet are seruants of sin how shal they bee discerned of themselues and others Sylas They are to bee discerned and knowne by these markes following First though they do in their outward actions yeeld obedience to the word yet they doe still retaine the yoak of sin for they loue not those duties which yet they do for sinister respects of profit or prayse or pleasing themselues or others and those sins which they leaue vndone yet they still like them in their hearts as the people of Israel being deliuered from the bondage of Tharao looked back into Egypt in their thoughts wishing themselus there againe so it is with these men they leaue the outward act of sin and yet loue sin hauing their hearts set vpō it Secondly the seruants of sin though they forsake many sins yet not all their sins they stil keep some beloued sin either of their trade or of nature which they serue as their mistresse and though they do sundry duties touching the outward deed yet they leaue vndone some duty as necessary as any which they doe because it crosseth their lustes Thirdly those sinfull actions which they doe forsake and those good duties which they doe persourme they doe but for a time for they are soon weary of well doing and returne to their sins as a dogge to his vomit Lastly they that be the seruant of sin both in the good which they do and in the euill which they would doe they are ledde and driuen by corruption that is the ground-work and beginning of all their actions they walke after the flesh not after the spirite
hanging about him Tim. But how is it that men vnregenerate doe sinne freely and voluntarily seeing sinne doth hold and detaine them so violently in his bonds Sil. Euery naturall man finneth freely and willingly for sinne cannot offer any force to the will whatsoeuer the will doth it doth it freely and without constraint yet it is true that sinne doeth exercise tyranny ouer the vngodly and holds them bound so as they cannot but fulfil the lusts os it For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison so as hee cannot get out yet for some respects hee is more willing to bee in prison than to bee abroad So it is with all sinners before regeneration they sinne freely because their will cannot bee compelled and yet they cannot but sinne because they are the seruants of sin Tim. Whereof doeth this admonish vs Sylas First of the miserable estate of all men before their new birth Secondly it teacheth that in our newe birth God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs a stronger then he must come or else we cannot be freed Tim. What is the end of our freedome from sinne ' and the law Sil. Not to liue as wee list but to serue God who hath beene so gracious to vs as to set vs free from such tyranny which we all stand bound to do in these two respects first as he is God our Creator full of maiesty hauing dominion ouer vs. Secondly as hee is our mercifull and mighty redeemer hauing freed vs from the cruell bondage of our sinnes hee hath paide a price for vs sc as wee are not our owne but his to serue and glorifie him in body and spirit 1 Cor. 6. and last verse As prisoners taken in warre and asterwards ransomed are bound to serue their redeemer so elect ones are obliged to Christ their ransomer and also their husband to bring forth godly workes to the honour and glory of his name Tim. How will this God be serued Sil. Not in the oldnesse of the letter but in the newnes of the spirit that is in such a new holy life as is wroght in vs by the Spirit and not as wee were wont to serue him before our calling Tim. What doth the Apostle signifie vnto vs by these words when he saith that they are to serue God in newnesse c. Sil. By newnesse is meant heere a new life or a pure and vnblameable life led according to the will of God which doth consist in a two-fold change the one is inward of the mind and will when of foolish and peruerse we are made wise to discerne what pleaseth God and obedient to follow it the other is outward when wee which haue our soules thus inwardly regenerate doe shew foorth in our manners new and vnwonted wordes and workes speaking and doing farre otherwise then we were wont to doe while wee were vnregenerate and naturall men Tim. In them that are thus changed and renewed is all become new in them Sil. Yea all Both within and without but not wholly and perfectly new for in those that are renewed there sticketh much corruption which is daily to be mortified but they are said to serue God in a new course of life because though sin remain in them yet they do not now obey the motions of sinne as before but resist and striue against them obeying and following for the most part new and holy desires and motions dooing good duties out of the loue of God and of their brethren whom before they respected not but themselues altogether Example heereof wee haue in these Romaines and in Paul the Apostle and the conuerted Theese and sundry others Tim. What is the lesson and doctrine from hence Silas First that it is not possible we should serue God and doe things pleasing to him till we bee changed and renued The reason is because we are not sufficient to thinke a good thought of our selues and secondly because God doth not allow any workes but such as come from one in grafted into his Sonne for it is faith that purifieth the heart Acts. 15 9. Tim. What is the vse of this Silas To reprooue Papists and such blind Protestants which thinke to please God with good intents and a ciuill life without new birth Secondly to moue all men to labour for renuing in holinesse Tim. Now tell vs why newnesse is attributed heere vnto the Spirite Silas Because our new birth or change from euill to good is the worke of the Spirite which by regeneration renues vs first in our body and soule and then in our manners and conuersation Tim. What is the doctrine feom hence Silas It teacheth Gods Children that whatsoeuer good is in them it proceeds from the Spirite by whose grace and strength it comes that they can loue God and obey him Tim. What vse is to be made of this point Silas It doth admonish them of humility because we haue nothing without gift of thankefulnesse for such a free great gift and of prayer also it reproues such as presume to doe good or to resist euill without the aide of the Spirite Tim. Now tell vs what is meant heere by the oldnesse of the letter Silas By oldnesse is meant the corruption of our nature and that course which was shaped by it which is called old because it cometh not from a will renued and changed but such as was in vs before our new birth Also by Letter is meant all Doctrine of the worde whatsoeuer outwardly set foorth vnto vs being seuered from Christ and his healthfull grace this is called the Letter because it is dead and of no force to vs vnlesse it bee to frame vs to an outward obedience onely vntill the Spirite of Christ doe ioyne with it to mortifie sinne and to worke our renuing Tim. What instructions are we to gather from hence Silas These two First that the whole word of God being seuered from the regenerating Spirite of Christ can effect nothing in vs towards newnes of life Secondly whatsoeuer obediēce men vnregenerate yeeld vnto the word of God before their conuersion it is but corruption and no part of that seruice which God will accept For it is oldnesse of letter glorious in shewe rotten within not comming from an heart purified by faith which is the foūdation of euery good worke Moreouer it admonisheth vs not to look for any fruite vpon our hearing or reading the word vnlesse Gods good Spirit come to ioyne with it to make it effectuall DIAL V. Verse 7. What shall we say then is the law sin God forbid nay I knew not sin but by the law for I had not known lust except the law had sayd Thou shalt not lust Tim. VVHat is it that our Apostle nowe intendeth in the verses following Sylas Hauing shewed in what meaning and sence true beleeuers
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
in the Spirite verse 22. Fourthly to feele a strife and fight betweene the law of the members the law of the mind verse 〈◊〉 when the Spirite doth lust against the flesh and the flesh against the Spirite Fifthly to account it our wretchednesse to haue sinne still abiding and forcibly working in vs and in this respect to groane and to mourne in our soules verse 24. Sixtly to desire vnfainedly and constantly a perfect deliuerance from sin giuing thankes from the heart to God through Christ for the grace of deliuerance already begun and wrought verses 24 25. Lastly to be led captiue vnto the Law of sinne verse 23. which is all one with this named in our Text to haue sinne not raigning but dwelling in them For there is as great difference betweene sinne raigning and dwelling as is betweene a king ruling a kingdome and Subiects dwelling in a kingdome or betweene a Maister in a family gouerning the house and seruants in the house Tim. What is meant and signified heere by this word dwell Silas It is a Metaphor or borrowed speech from the power and gouernment of house-holders signifying the true and mighty presence of sinne forcibly crossing and mightily striuing against the motions of the 〈◊〉 in the heart of a regenerate man This powerfull presence of sinne dwelling in vs may be declared and set foorth by the comparison of seditious subiects mutinous Cittizens and seruants and of quarrelsome Inmates who though they do but dwel in a kingdome Citty or house yet do prooue exceeding troublesome to their Princes Gouernors Owners or Maisters Likewise dwelling-sinne doth mightily hinder good in Gods Children and pull them to euill things Tim. What vse and profit is to bee made heereof vnto our selues Sil. First it is a comfort to Gods Children that sinne doth but dwell in them and is kept by grace from exercising any dominion ouer them Secondly in that they haue sinne still dwelling in them it must warne thē to bee very wary watchfull and circumspect as one should be that hath a cut-throate dwelling in his house or a secret traitor in his Citty Thirdly this reprooues such as knowing that there is such a cumbersome mate or guest as sinne dwelling in them are yet secure but much more it reproues such as are secure and yet haue sinne raigning in them as if it were nothing to bee enthralled to such a Lord as can pay no better wages but damnation in Hell Tim. What other thing may we obserue out of this verse Silas That they doe wickedly abuse this sentence which apply it to excuse and cloake their wicked and vicious life as common Drunkards whore-maisters swearers lyers periured persons such like who vse to say for themselues that they do not the euill but sin that dwelleth in them And there is very good reason for it why this sentence cannot agree to such manner of men namely because they are not able in truth to say that they hate the euill which they doe and that they would not doe it because they sinne willingly rushing into sin as a Horse into the battaile For when they sin they sin wholly because they are wholly flesh corruptiō wheras this sentence cannot agree vnto any but to such as by grace hate the euil they doe of frailty by grace would doe the good which by sinne they cannot doe DIAL XIIII Verse 18. For in me that is in my flesh dwelleth no good thing for to will is present with me but I finde no meanes to performe that which is good Tim. WHat is the summe of this Text Silas It containes the second paroxisme or fit of Pauls spirituall conflict which doth heerein consist that when his will was prompt and ready to doe good it had no good effect but a quite contrary being forced by dwelling-sinne to doe the euill he willed not and not to doe the good which hee willed Tim. Wherein differeth this fit and part of his conflict from the former Sil. In the former fit Paul was troubled that his sinful infirmities hindred him from doing good and forbcaring euill things so perfectly as hee would and should now heere in this second fit he is molested with this that he found his vpright purpose and heart so weake and sinfull corruption so strong as it did some-times drawe him vnto things and actions directly contrary vnto his renued mind and to Gods holy will the goodnesse of his will was not answered with sutable deeds but the quite contrary rather Tim. What be the parts of this Text Silas Two First a proposition in these words I know that in me that is in my flesh dwelleth no good thing Secondly a reason in these wordes for to will is present with me c. Tim. What is meant by this that he saith I know Sil. Thus much as if he should frankely say I freely and frankely acknowledge it as a thing known certaine vnto me to be so Thus the holy Apostle hideth not but ingenuously confesseth his weaknesse and disability to effect what he willed well Tim. What are we to learne from this Silas In this example of the Apostle we are to note a Christian duty that wee must not dissemble the weakenesse of vnregenerate nature but be ready to confesse it ingenuously and to acknowledge it when it shall make to Gods glory and the good of others Secondly this reproues such Hypocrites who will not be knowne that they haue any conflict in them or finde any defect as if they did onely that which is good without all strife Tim. What good is that he speakes of when he saith it is not in h mselfe Silas Not naturall nor morall but spirituall good by the doing where of God is well pleased The earnest desire and study heereof he complaineth that hee alwaies hath it not in him Tim. But the Apostle had the holy Ghost dwelling in him how then doth he say he had no good dwelling in him Sil. When he saith that there is no good dwelling in him he expounds himselfe and saith that hee meaneth it of his flesh For by this worde flesh is not meant that externall part of man which is called the bodie but the sinfull corruption of our Nature which is conueyed into vs by carnall generation Tim. But this was mortified and cured in Paul by the grace of Sanctificat on how then could hee say That he hath flesh Silas His sinfull corruption was indeede mortified but yet in part onely and therefore by flesh is heere meant that remainder of sinne which doth still sticke in his reason and will and other parts of his soule and bodie which may be thus more plainely expressed The Apostle meaneth by his flesh the whole man so farre as he was not regenerate had not perfectly and vniuersally put off the olde man and naughtinesse of nature Tim. Shew vs now what is meant by awelling Silas A firme or fixed seate or abode which is more not to dwell then
not to be in him Tim. What is the meaning of this whole sentence That there was no good dwelt in 〈◊〉 flesh Silas Thus much that by reason of sinne that was resident in his nature his purpose and care of spirituall good was not so firme constant but that it was tumbled ouerturned sundry times by the contrary blasts of euill lusts and concupiscence Tim. The Words being thus expounded tell vs now vvhat vve are to learne out of them Silas First that Paul did diuide himselfe into two parts whereof the one is heere called the flesh and the other the inward man verse 22. Secondly that a regenerate party as he hath two parts so he knowes them can discerne them as Paul heere complaines of his flesh but afterwards giues thankes for his inner man Thirdly godly personnes are corrupted and depraued not in senses or sensuall parts and affection onely but in their will and minde Fourthly if it bee thus with beleeuers much more is it with them that beleeue not that there is no good in their flesh Fiftly they are deceyued which thinke that though men beleeue not yet their minde remaines perfect in nature able enough in all thinges to direct them to that which is right Sixtly they also are deceiued which thinke that before regeneration a man may do good workes which may please God to merit of congruity Lastly they are deceiued which say that if men do what lyeth in them then God will grant them his grace for let men vnregenerate do what they can yet they do naught but what is euill For their flesh and corrupt nature is the ground of all that they do therefore they must needs sin For the flesh is aduersaric to all good and parent to beget all euill Tim. What other instructions are to bee gathered from this part of the Text Silas That no regenerate person can perfectly keepe the Law because they haue flesh in them Secondly that euill motions be sin for they are called flesh Thirdlie that the best things which best men do neede forgiuenesse being stained with flesh Tim. Now come to the second part of this Text and tell vs what is the summe of it Sil. This second part containes a reason of the proposition in the former Verse that howsoeuer hee could will that which was good yet his sinful nature so pluckt him away and hindered him that not onely he fulfilled not the good which he would but the euill which hee abhorred and therefore there was no good in his flesh Tim. What is heere meant by To will is present with me Sil. By will is meant not absolutely to wil or to wil euil but he meaneth the willing of that which is good as was expressed before and by present he meaneth that it is ready at hand on euery side pricking him forwardes to God as corruption is readye to incite him to euill and by me he meaneth me Paul as I am renued or touching my inward man Tim. What is the instruction to be taken from these wordes thus expounded Silas Seeing Paul affirmeth of himselfe being regenerate that his will was earnestly bent to God it followes that a ready purpose and inclination of the heart in all things to please God doth agree onely vnto that man whom God by his grace hath made a new man Examples heereof we haue in Dauid Psalme 119. in Barnabas Acts 11 23. In Ioshua I and my house will serue the Lorde Iosh. 24 15. For as it is a marke of a wicked man willingly to purpose to liue in any knowne sinue so when as there is a wil prepared in euery thing to please God this is a note of a new man Tim. What vse is to be made of this point Silas First it admonisheth the godly to striue for this readinesse of will after doing good things Secondly it comforteth such as finde this in themselues beeing a testimonie to them of their regeneration Thirdly it is a witnesse against such as lacke it and haue the contrarie let such betimes bestirre themselues to get their hearts changed Tim. What is the meaning of that which followes he found no meanes to performe that which is good Silas Thus much that when he had a desire wil to do good things agreeable to Gods law hee did lacke abilitie in his deedes to performe what his will purposed to do as prisoners that are escaped would goe twentie miles a day yet cannot go one sicke men that do recouer would walk vp and downe but are too weake yet to do it poore men which would doe more good then they are able so the regenerate they purpose and would do a great many things which they lacke strength to effect and do Tim. This should shew that Paul was no regenerate person for of such the Apostle saith that they haue from God both the will and the deed Sil. In that the Apostle would do that which was good he had this of God which prooues him a regenerate man for when the Apostle sayeth the deede and performance is from God as well as the will he meaneth not that it is so alwayes and in euery particular act of a renued man but often times it is and for the most part as it pleaseth God to giue assistance therefore it is saide there according to his good pleasure now Paul for most part could as well doe good as will good Tim. What instruction ariseth from hence Silas That it is not possible for any godly person whatsoeuer to doe any good so perfectly as that there shoulde not be any sin in it the reason is first because the godly being not perfectly renued therefore there must needs be some want and defect in the greatest good they doe Secondly because wicked desires be neuer absent from them wholly therefore good is neuer done perfectly by them for as godly persons cannot perfectly doe euill because they haue good desires in them which resist sin and call the to the right way so they cannot perfectly perfourme that which is good because they want not euill desires to corrupt and hinder them Tim. Seeing this is so to what purpose and end is it then that God should forbid them euery lust and command them with all their hart to loue him Sylas Though the godly cannot be perfect yet these precepts are not vnprofitable to bee set foorth vnto vs to bee learned for they serue the godly first to let them vnderstand that they haue neede of a remedy and must seek it seeing they haue sin as sicke men must seeke for a medicine Secondly they are by these precepts put in minde whereunto in this mortall life by profiting they must endeuour themselues Lastly they knowe by them whereunto they shall attaine in the blessed immortalitie of the life to come for vnlesse these precepts one day should be perfourmed they should neuer at al haue beene commanded Tim. Now shew vs how we may apply these things vnto
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
and manifcst Tim. Seeing you say that he that is in Christ by faith may know that hee is so declare vnto vs by what meanes hee may know it Silas By two meanes First euery true beleeuer hath with his faith a gift and power from Gods Spirite wherby he vnderstandeth and seeth his owne faith as one that sees or feeles or walkes knowes infallibly that he doth these things Besides it is written that by the Spirit we know the things that are giuen vs of God 1. Cor. 2 12. Where-vnto adde the example of the man Marke 9 24. and of Paul 2. Tim. 1 12. excepting the time of some great fals or strong temptations or the instant of a mans new birth when this knowledge of a mans owne faith is not so cleare Secondly euery true beleeuer may know it by the proper and peculiar fruite of a true faith to wit by an holy and vpright conuersation which is called heere the not walking after the flesh but after the Spirite For as the Sunne is perceiued by his heate and light and the goodnes of a tree is knowne by the fruite and a liuing man by his motion speech and actions so a beleeuing Christian is discerned to be such a one by his godly and religious life Therefore are we exhorted by Peter to make our calling electiō sure by good works 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ and in the matter of our saluation by him yet in our conuersation it is not alone but accompanied with good workes as tokens and signes to make it knowne Therefore seeing a faithfull person cannot bee condemned and perish and euery such an one hath good meanes whereby to know his owne faith Heerevpon it followes necessarily that euery faithfull person may assuredly know he shall be saued Tim. Let vs heare what profit and vse wee are to make of this trueth Silas It doeth conuict the Papists who teach that the faithful in this life can haue no ordinarie certainty of Gods grace and their owne saluation by their faith For thus they write in the 〈◊〉 hemish Testament that it is a most dānable false illusion and presumption to say that a particular man can say that he is assured insallibly that himselfe is iustified and hath certaine knowledge of his owne predestination they allow a certaine knowledge by speciall reuelation and probable perswasion by hope Tim. What harme and inconuenience will follow this incertainty and doubting of saluation Silas The ouerthrow of all Christianity and Religion For except we be sure of grace free loue to vs in Christ for our saluation we cannot loue him nor hope in him nor pray to him nor obey him nor be thankfull to him nor do any other good worke but in hyprocrisie 1. Iohn 4 19. Rom. 5 2 3 10. Secondly this doctrine of incertainty and doubting of saluation shakes the sufficiency and persection of Christs merites destroyes the truth and constancy of Gods promise weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children Rom. 8 16. Tim. Yea but they which are now in Christ and doe beleeuē are not sure to perseuere to the end Silas Yes he that is once in Christ shall euer bee in him A member of Sathan may become a member of Christ but a member of Christ can neuer bee the member of Sahtan for none can plucke them from Christ Iohn 10 28. Who also prayeth for our perseuerance Ioh. 17 11. Tim. What other profite is to bee made of this former trueth touching the certainety of Saluation beleeued in Silas In all terrors of Conscience and conflictes with sinne it ministreth no small comfort to the godlye to know and be assured that their saluation standes firme and immooueable Lastly heere are all men admonished howe to iudge and discerne of their owne faith whether they bee true beleeuers and such personnes as shall not bee condemned which may bee done by the second condition heereunto added and annexed to wit if hee walke not after the Flesh but after the Spirite Tim. What is heere meant by walking Silas Liuing or ordering and disposing our life and actions Tim. What is heere meant by Flesh and by Spirit Silas By Flesh is meant that vicious quality of sinne or corruption of Nature with the blinde and wicked motions thereof and by Spirit is meant that qualitie of holinesse created and working in vs by the Spirit of God by a Metanomie of the cause for the effect Tim. Shew vs now who may be sayde to vvalke after the Flesh Silas Not they which haue corruption of nature and sinnefull motions for these be in euerie godly person but they which in their liuing and ordering of their life and conuersation doe follow these sinnefull motions and lustes as their guides and Leaders so thinking speaking and dooing as their owne carnall blinde reason and corrupt affections leadeth directeth and gouerneth them This is to walke after the flesh to set ones course by the counsell and direction of his corrupt reason and wit Tim. May not a man walke after the flesh whose Workes are outwardly good and honest as when hee prayes heares the word giues thankes reproues sin bestowes almes giues counsell c Silas It is very true hee that doth these things and other good things and doth them often and continually yet may be a person that doth walke after the flesh if he do them out of a corrupt carnall minde and vnpure conscience seeking to please himselfe and other men being carried with his owne profite or praise and not seeking Gods glory Finally doing them rather of custom then of conscience and obedience to Gods commandement Tim. Then tell vs how many sortes there bee of them that walke after the flesh Silas Two sorts the first be they which are wicked and open sinners hauing cast off the reuerence of God and shame of man as Drunkards common swearers periured persons adulterers common lyers couetous railers contentious persons and the like The second sort be Hypocrites which cloake their actions and life with appearance and shew of faith obedience of the worde good conscience and the spirit of God yet in trueth they are voide of all these and haue no other leader guide or ground of their life and doings but their own ignorant minds and false hearts being wholly carried with bye and fleshly respects and worldly gaine Tim. Giue vs some plaine markes whereby they that in this sort walke after the flesh may perceiue it in themselues that it is so Sil. First that they vse not to take counsell of Gods word to make it their rule of euery particular action of their life Psal. 119 9. Secondly they neuer looke vpon their patterne and example Christ Iesus how he spake did that they may do the like 1 Iohn 2 5. Iohn 10 27. Thirdly they do not by prayer lift vppe their hearts to God to gouerne them in their counsels speeches and
reasons the one is taken from the efficient cause to wit the Spirit of God dwelling in them the second is taken from their communion with Christ whose members they are and therefore cannot be in the flesh but in the spirit Tim. What doth it signifie to be in the flesh Silas It signifies two thinges in Scripture one is to be an infirme and weake man to haue flesh and body and soule as other fraile men haue 2 Cor. 10 3. Secondly to be carnall and vnregenerate as we are all by nature to wit when in all our actions we are all ruled and gouerned by the sence and affection of our nature not yet regenerate by Christ thus it must be taken here Tim. Is there any difference betweene being in the flesh and hauing flesh in vs Silas Yea very much for the most godlie which are most renued yet still haue some flesh and corruption in them being regenerate in part onely as we haue seen out of the 7. Chapter to the Romanes in the example of Paul but to bee in the flesh agreeth to men wholly vnregenerate Tim. Whereunto doth this interpretation serue vs Silas First to reproue such as doe interpret this clause of Mariage as the Pope Syritius did thereby to condemne the mariage of Ministers Secondly it doth admonish vs that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words for then wee must say that there are men liuing that are without flesh and bone bloud and body because Paul sayth here of the liuing and beleeuing Romanes that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature in Scripture Dianoia and not To rheton onely must be obserued Tim What is it to be in the Spirite Silas First that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption but are translated into the estate of grace being of meere carnall men partly spirituall Secondly though many at once haue both flesh and spirit in them yet none can be both in the flesh and in the Spirite these are such contraries as they cannot stand together Thirdly that it is the essentiall property and most certaine rule of a Christian by al means to auoide the affections of the flesh and in all things to be carried by the Spirit Lastly we are taught by this example of Paul to iudge charitably of such Christians which professe Christ and doe not thinges contrary vnto their profession that they are not carnall but spirituall This is the cannon and rule of Charity which indeed is not so certaine but that it may deceiue because it cannot looke to things within and hypocrites beare a shew of piety without substance Therefore the spirite of discerning spirits is a great blessing the Apostles excelled in it Tim. Come we now to the reasons to proue that they are not in the flesh but in the spirit Sil. The first reason is this The spirite of God dwels in you therefore ye are not in the flesh to walke after it but in the spirit Tim. What is meant here by the spirit of God Sylas The third person in the Trinity called the Holy Ghost and the word God is put personally for God the Father the first person in Trinity of whome the spirit proceedeth so as he is also the spirit of the Son Tim. What doe ye learne by this that he is called the spirit of God Silas That the Holy Ghost doeth proceede from God the Father Iohn 15 26. As also from God the Sonne and therefore he is in the latter part of this verse called the spirit of Christ. Tim. What is signified here by the dwelling of the spirite in vs Silas The word dwelling is taken from men which dwell in houses who doe not onely possesse their houses but command and gouerne all things therein at their pleasure likewise the holy Spirite not onely filles the hearts of the faithfull but also rules and gouernes them enlightening them to know and directing them to do things pleasing vnto God according to the measure of the Spirite For howsoeuer the flesh may rebell yet the Spirite still possesseth the godly and hath the dominion and vpper hand Tim. What doth this borrowed speech of dwelling put vs in minde of Sil. Not onely of the efficacy of the Spirite but of his continuance in the faithfull vnto the end For he is not in vs as a guest to lodge for a night and be gone but as an Inhabitant to dwell and abide in vs euen to the death and for euer Iohn 14 23. The Spirite which I will giue you shall abide with you for euer Therefore they are in an error who thinke that the Spirit of Christ once had can bee vtterly lost Indeed false doctrine and corrupt manners may hinder the working of the Spirite but cannot extinguish the grace of the Spirite Secondly this word dwelling puts vs in minde of the presence of the Spirite in the faithfull that it is not by immensity and infinitnesse of his poweras in other Creatures but by presence of grace and of his healthfull effects Tim. How manifold is the grace of the Spirite which belongeth specially vnto the elect Silas Three-fold First vnion with Christ to bee one with Christ as his members whereof follow vnion with his perfect iustice and all merite Secondly sanctification to be made new Creatures to be able to hate euill and to loue and doe good Thirdly adoption and sealing vp to vs our saluation The Spirit witnesseth to vs that we are the Children of God Tim. What be the effects of the Spirite Silas Sundry but especially two First to leade vs into all truth sufficient to our saluation Secondly to strengthen and comfort our hearts vnder the Crosse. Iohn 14. Tim. What lessons learne we from hence that the Spirite dwels in the faithfull Sil. First the blessed condition of true beleeuers for whom Christ not onely dyed and rose againe iustifying them by faith but also by his Spirit regenerates quickens them to make them liuely members of himselfe Secondly the man which hath in him the Spirite of Christ dwelling cannot follow and obey the lusts of the flesh and they which be such they haue not the Spirite of Christ dwelling in them Lastly as all in the house doe submit themselues vnto the command of the chiefe House-holder so Gods Children are content to be at the direction and after the Spirit in newnesse of life Rom. 8 5 6 9. Tim. Hauing now shewed after what sort we are ioyned to Christ by faith shew vs after what sort Christ by his spirit doth 〈◊〉 himselfe vnto vs Silas First Christ giueth the elect his Spirite to incorporate them into himselfe 1 Cor. 6 17. Secondly the same his spirit doth regenerate them and quicken their soules by grace that they may become his liuelie members Ephes. 2 1 4 5. Thirdly vpon the elect being now
the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
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
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
and an illusion of the diuel Their reasons be First because none can be certaine of his perseuerance in grace contrary to Rom. 8 29 30. Secondly because they finde the word heere Englished Perswaded to be elsewhere in Scripture applyed vnto coniecturall knowledge as 1 Thess. 1 4. Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. The cause whereof is because in these places the Apostle speaketh not of his own but of the faith election of others wherof we can haue but a charitable perswasion The second vse of this doctrine is to prouoke all that finde not this certaine perswasion of Gods loue to labor for it and those which haue it to be exceeding thankfull to God for it Lastly this reproues those that build their perswasion of Gods loue and their title to eternall life on grounds which be probable onely as because they are baptized and haue knowledge and make protestation and come to Sermons and Sacraments and do some good things and refraine from some euil things and haue bin manie waies blessed and holpen of God for al these things are common both to good and bad which liue in the bosom of the Church See Eccl. 9. 2. 1 Cor. 10 1 2 3 4. Hypocrites may haue and many haue them all in a farre greater plenty and proportion then very many of Gods children haue them CHAP. IX DIAL I. Verses 1 2 3. I say the trueth in Christ I lye not my conscience bearing mee witnesse in the Holy Ghost that I haue c. Timotheus WHat doth the Apostle handle in this Chapter Silas In this Chapter and the two following Paul entreateth of that great mystery of diuine election and reprobation and of the reiection of the Iewes and the vocation of the Gentiles depending thereon Tim. How doeth hee fall into this dispute and argument of Gods eternall predestination Tim. Of this diuers men iudge diuersly they all so agree in the matter of his treatise as yet they vary about the coherence and knitting of these three following Chap ters to the former Some thinke that he climeth vp to the mystery of election that he may lay foorth the fountain of faith and iustification and so proue them to be free and independant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith now he setteth on the other thing to proue that it comes without respect of persons both to Iew and Gentile which beleeue and that according to election Others fetch the coherence from verse 30 or 38. 39. of the eight Chapter thus If God will glorifie whome hee foreknewe and the faithfull cannot bee separated from Gods loue how comes it that the Iewes whome God foreknew once and which are Gods onely people are now cast out and repelled from grace and glory Vnto which he answereth that all which be Iewes by carnall generation be not the people of God vnto whome the promises doe belong but the elect alone whether Iewes or Gentiles But I take it rather this to be the reason of the connexion that against the former doctrine of iustification by faith the vnbeleefe of the Iewes might bee obiected thus If Pauls doctrine bee true which hitherto hee hath taught of the right way of being iustified and saued thorough faith in Christ why doe not the Iewes approue and embrace it either the Iewes are none of Gods people or the doctrine and promises of grace belong to them if not to them then how is God faithfull in keeping promise seeing hee sayed hee would be their God Vnto which the Apostle answereth that the Iewes obtained not righteousnesse and saluation by Christ because many of them were vnbeleeuers The reason of this is because they were reprobates for such as were elect did beleeue and were iustified and saued which is sufficient to proue God true of his promise which was neuer made but to Abrahams spirituall seede not to such as came of him according to the flesh Tim. What be the parts of this Chapter Silas Three first a graue protestation of Pauls sorrow in behalfe of the Iewes which beleeued not in Christ vnto verse 6. Secondly a defence of Gods promise against humane reason to verse 24. Thirdly a declaration of the mystery touching the calling of the Gentiles and refusing of the Iewes by the oracles of the Prophets which did foretell the one and the other to the ende of the Chapter Tim. Why did Paul beginne with protestation of his sorrow Silas To auoide the offence of the Iewes who were likely to take indignation at this doctrine therefore hee vseth an insinuation to gaine their good will for which purpose he also prayseth them ver 4. 5. Which commends the wisedome of the Apostle in preuenting the contempt of his doctrine Tim. What doth he performe in these three first verses Silas Hee layeth downe or propoundeth the trueth Secondly the greatnesse Thirdly the cause of his sorrow The trueth and greatnesse of his sorrow he proues by a sacred oath calling Christ his conscience and the Holy Ghost to witnes that it was so that he did truely and great ly bewaile their case Tim. What instructions are we to learne out of this first verse Silas That a Christian must alwaies speake trueth but especially in an oath the reason is because an vntrueth vttered in an oath is not onely a lye but it is a periurie which is a greater sinne Secondly because by such vntrueths Gods name is dishonoured when hee is called to witnesse a false matter who is the auenger of all falsehoode Tim. What vse hereof Silas It admonisheth all men to take heede what they affirme or denie vpon their oath that it be no vaine matter or vncertaine and doubtfull or vntrue or false but such as they know to be most certaine and true Tim. What further instruction from hence Silas Hence wee learne what an oath is by whome we may sweare and in what forme of words Tim. What is an Oath Silas A confirmation of some hidden trueth necessary to be knowne and yet not knowne to others by appealing to the witnesse and iudgement of GOD who is the searcher of hearts and punisher of periurie 1 Kings 8. 32. Heb. 6. Tim. By whome may we sweare Silas By Christ Iesus and by the Holy Ghost as well as by God the Father which doth plainly proue the deity of Christ and the Spirit as also that it is a sinne to sweare by any Creature because they are not the searchers of hearts nor punishers of secret periuries also because swearing lawfully is a part of Gods worship Deut. 6. 13. Tim. Why then doth Paul put his conscience in the Oath it being a creature Sil. His meaning is that what his conscience knew to be true Christ the Spirit also knew it more perfectly Tim. In what forme is an Oath to be taken Silas Thus I speake the trueth and lye not Christ bearingmy conscience witnesse Tim. What
sake he maketh noble or base Eightly Paul saw no other cause of election but the will of God and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not this is to make our selues wise and him blockish nay our selues wiser then the Holy-Ghost Ninthly if the cause of election were workes or faith or vnbeleefe cause reprobation what need he say Oh the depth or obiect Is their iniquity with God and therefore it necessarily followeth that election is most free and absolute without any dependance vpon them Yet God did not chuse vs to the end without respect to the meanes for his decree concerneth both meanes and the end This is sufficient to stoppe the clamours of the Lutherans Tim. Doe ye thinke so of reprobation that it is free also without dependance on infidelity or ill workes fore-seene Silas In that some are not chosen to life it is without all respect of their vnbeleefe as a mouing cause but in that they are not onely refused but also appointed vnto destruction this is not without reference to infidelity sinne which as it is the proper cause of damnation so it moued God to ordaine to destruction but not to refuse and cast out from saluation for this was done to Esau ere he had done euill Secondly it is written God hardneth whom he will his will then is the high and first cause why men are not saued Thirdly God as a Potter may make vessels to ignominy for his wils sake Fourthly as we were corrupt in Adam God could see nothing in any man saue vnbeleefe and sinne And therefore if these had moued him not to chuse all had beene reprobated then Paul also should haue said that the purpose might remaine according to merite Lastly there is no vnrighteousnesse to cast off and refuse for sinne all will confesse this to bee iust Tim. What is the end or finall cause of election Sil. The vtmost end is the praise of his free grace Eph. 1. 5. hence elect are called vessels of mercy Rom 9 23. The nerest cause is mans saluation to attain eternal life and the final cause of reprobation is the praise of his iustice and the destruction of sinners Tim. What be the effects of election Silas Two First grace in this life as redemption by Christ vocation faith iustification adoption sanctification repentance good works perseuerance in grace Secondly vnspeakable and endlesse glory in heauen Tim. Are men and women elected to both these Sil. They be so for first Iacob and Isaac were chosen to the grace of the promise verse 8. but this comprehends al. Secondly it were absurd to separate the means from the end or end from the meanes Thirdly Scripture speaketh thus Acts 13 48. So many as were ordained to life beleeued Fourthly hec speaketh of election which is a preparation of the Vessell of mercie to glorie and which is ioyned with loue which is a willing of eternal life to men and all things which bring thither Tim. What vse of this point Silas It confuteth the Papists which say it is to grace and not to glory this they attribute to mans merits Secondly it reprooues such as thinke themselues elect to life they wanting notwithstanding the meanes of effectuall calling and good life Thirdly it comforts such as haue the means that they are sure they be elected to the end for meanes and end be linked together Ti. May they perish whō God hath chosen purposed to saue Sil. No they cannot for the purpose remaines firme Secondly God is vnchangeable and his loue is so too Thirdly then God should not be Almightie if he were not able to saue such as hee was once willing to saue Fourthly there would be no sound comfort to the godly except this foundation of God remaineth sure God knoweth who are his 2 Tim. 2 19. Tim. May such as be elect know themselues to be such Silas They may know it by their calling therefore is election heere ioyned with calling and before Rom. 8 28 30 because the counsel of election being hid before in the counsell of God is manifested in our calling Tim. What should this teach vs Silas First that such as haue but an outwarde calling by the Gospell ought to hope well of their owne election that it cōmeth of his purpose to saue them by saith Secondly because many are called which be not chosen it should stirre vp all sorts of Christians to examine their owne hearts whether they haue obeyed their Calling hauing their hearts changed from vnbeleefe and loue of sinne to faith and loue and practise of righteousnesse Thirdly let such as yet feele not this calling not dispair for who knoweth what may be tomorrow God calleth and turneth at all houres Mat. 20 1 2. Example in Paul and the theefe c. Tim. What are we to thinke of the election of others Silas First let euery man be most careful of his owne to assure it to himselfe by graces of the Spirit 2 Pet. 5 6 7. Secondly in charitie we are to hope well of all which heare the word and outwardly obey it 1 Thess. 1 6. Leaue to God the iudgement of certainty and the searching of hearts DIAL VII Verse 12 13. It was sayde vnto her the elder shall serue the yonger as it is written I haue loued Iacob hated Esau. Tim. VVHat is the end and scope of these words Silas To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election and not vpon our worthinesse or vnworthinesse This is declared by two Oracles of God or testimonies of Scripture The first is taken out of Genes 25 23. The latter is taken out of Mal. 1 2. Tim. What is the meaning of the former place of Genesis Sil. That Iacob the younger brother should be Lord and Esau the elder should serue him Tim. This difference might come by chance or by their own deserts Silas Not so for first it was spoken ere they had done good or euill Secondly by another place of Malachy it is shewed that Iacobs dominion came from Gods loue and Esaus bondage from his hatred therefore it is Gods onely purpose which discerned between them and consequently betweene all other men Tim. But doe these words taken out of Genesis fitly belong to proue Gods eternall election to be the soueraigne cause of eternall saluation in heauen Silas Yea they are so or else Paul being ledde by the Spirit of God would not haue alleadged thē so for it were blasphemy against Christ to say that Paul did alleadge the Scriptures false or vnfitly being an Apostle of Christ who in his doctrine was priuiledged from erring as all other Apostles were Tim. Tell vs then how the lordship of Iacob and seruitude of Esau may proue that for which it is cited men may bee poore and lye in prison and be
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
saue some whome he might haue worthily refused Tim. What vse hereof Silas To assure the elect of their owne saluation which they cannot misse off since God will not loose the glory of his grace Secondly to stirre vp themselues to more ioyfulnesse by considering the gracious ende of his counsell toward them compared with the fearefull ende of others this is more effectuall to mooue the godly to laude God then if all men had beene ordained to glory Tim. What other thing are wee to learne from these last words Silas That the elect in themselues are no whit better then others for in that they must bee prepared it shewes that of themselues they are not apt Againe this ouerthrowes the doctrine of free will and merite for if God must needes prepare vs where is our power to doe any good or what place for our owne deseruings seeing wee haue nothing but what wee doe receiue Lastly this doeth greatly extoll Gods goodnesse towards the chosen in that not onely God giues them eternall glory but prepareth them for it to make them meete inheritours He prepareth heauen for the elect and the elect for heauen yea and preserues thē to it also by his power throgh faith To him be praise and glory for euer DIAL XV. Verse 24. Euen vs whome he hath called not of the Iewes onely but of the Gentiles also Tim. VVHat is it that the Apostle performes in this Text Silas After the doctrine of predestination hee nowe passeth on to the doctrine of calling and that which he hath spoken in Thesis and generally he doth now make application of in Hipothesis to the Iews and Gentiles teaching that in both these Nations such as were predestinated to life are called to Christ yet more Gentiles thē Iewes the rest remaining in their hardnesse all which he proueth by Oracles out of the Prophets in the rest of this Chapter to the end thereof Tim. How doth this treatise of calling fitly follow the former doctrine of predestination Silas Very fitly for Paul hauing prooued that GOD doth most freely elect some and not others because of his owne will heereof question might bee moued how we might know who are elected Whereunto the Apostle secretly answereth that election is manifested in our vocation vnto Christ by the Gospell Calling is the manifestation and euidence of election Tim. Giue vs now the sum of this Verse Silas Thus much it is whosoeuer he be Iew or Gentile that is called of God and obeyeth the caller thereby hee knoweth and declareth himselfe to bee an elect person euen a vessell of mercy prepared vnto glory Tim. What be the parts of this Verse Silas Two First it mentioneth the true signe of election namely our Calling Secondly who they bee to whom this calling appertaines not the Iewes only but the Gentiles also Tim. What is meant by Calling Silas Not a generall outward calling but an inward and especiall calling according to purpose of election as Rom. 8 28 29 30. Tim. What is that you tearme a generall calling Silas A bare inuitation or inciting vnto Christ by the preaching of the word sounding in the eare which draweth men no further then to the knowledge profession of Christ and at vtmost to a slight reformation of life without any sound renewing of the heart as in Herod 〈◊〉 Simon Magus c. Tim. What is a speciall calling Silas The drawing of the elect vnto true faith in Christ by the mighty worke of the Spirite in the hearte which both enlightneth the minde distinctly to knowe the doctrine of saluation as it is taught in holy Scripture and boweth the will to embrace 〈◊〉 readily ioyfully and to begin to obey it vnfainedly Ephe. 1. Tim. Why do ye thinke that this calling is meant here rather then the former Silas Because the Apostle searching for a true testimony of election most needes meane that inward calling which is wrought by the Spirite effectually seeing this is proper to the elect being a certaine and necessary fruit of election Whereas the outward calling which is by the word onely without inward sauing grace is common 〈◊〉 to the elect and reprobate as it is 〈◊〉 Many are called few chosen and as by the parable of the sower appeareth Math. 13. Tim. What is the doctrine from the first part of this verse Silas That an effectuall calling vnto Christ by the spirite is vnto the children of God a sure 〈◊〉 of their election Tim. Howe may it appeare that this doctrine doeth arise fom hence Sil. Thus Paul had mentioned verse 32. vessels of mercy now plainly by way of exposition 〈◊〉 vs who they be euen vs who are called by our calling then wee are to iudge of our election whether we be vessels prepared vnto glory or no. Tim. Proue this doctrine by authority of Scripture and strength of reason Sil. First it may be proued by these Scriptures Rom. 8. 〈◊〉 Whom he hath predestinated them be hath called also v. 28. and Rom. 9. 11. and 2. Pet. 1 to election purpose and calling are often put together as causes and effects rootes and fruites Secondly reason prooueth it for seeing God effectually calleth all whome hee eternally predestinateth and none others therefore calling must 〈◊〉 be a manifestation of predestination to glory Secondly if the Gospell bee the 〈◊〉 of Gods gracious purpose for the sauing of the elect by Christ 2. Ti 1 〈◊〉 Therefore to haue this grace offered by the Gospell and truely to receiue it by an effectuall calling of the spirite must needs be an euidence and declaration of the good will and purpose of God towards a man Thirdly the end of a true calling is to bring vs vnto faith which is an infallible note of election Titus 1 1. Acts 14. Iohn 3. Lastly this doctrine may bee set foorth by 〈◊〉 for as the sappe within the Tree is knowne by the fruite without a mans secret thought is manifested by his voyce and the Sunne is discerned to be lightsome by the beames so the decree of election is in it selfe secret but is opened by a true calling which is as it were the beames the fruite the manifestation of Gods counsell towards the elect Tim. What is the vse of this Doctrine Silas First it confutes the 〈◊〉 who teach that no man can ordinarily bee assured of his saluation but by extraordinary reuelations Secondly it reprooues such as seeke the certainty of their election by diuing deepely into the secret counsell of God as if they could know his mind which is not to bee knowne but by the effects of it Thirdly it checks such as rashly censure the doctrine of predestination as if it driue men to despaire because men can neuer find the secret will of God whereas a speciall vocation is a meane whereby to vnderstand it Fourthly it reprooues such as say predestination cannot be known and therefore ought not to be 〈◊〉 whereas our calling is
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
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
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
any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth frō hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for thē yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to 〈◊〉 and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.
because reading belongs to a few and hearing is common to all therefore euen by Pauls owne testimony it hath the preheminence so as better it were to loose all our senses then to misse this alone Secondly it sets foorth the miserable estate of popish Recusants which stop their care like the Adder and will not heare also of Atheists who thereby doe barre themselues of the meanes of faith and saluation Thirdly it exhorts vs to diligent hearing with all care and conscience to heare with our best attention seeing faith is dropt in to vs by the eare Fourthly it reproues sleepy drowsie and carelesse hearers who doe as it were shut out faith that it should not enter But let vs not looke that God will open our heart except we keepe open our eares Fiftly and lastly it is matter of great cōfort for wandring lost sinners to vnderstand that there is yet a way euen by hearing the word to recouer and saue themselues therefore that they ought to liue in those Countries and places where they may bee partakers of hearing and that they hearken vnto the sauing doctrine of the Gospell with desire to vnderstand and obey it Tim. Come we now to the first step and tell vs what is heere meant by Preacher Silas It signifieth one that is the Embassadour of God to spread abroade his word and with a loude voyce to declare it Tim. What is the office of a Preacher Silas To interpret the word of God by the word of God Nehem. 8 18. and to make application of the word to the vses of Gods people by doctrine exhortation comfort 1 Cor. 14 3. Also by a reproofe and confutation 2 Tim. 3 16. Tim. What is our Lesson from this word Preacher Silas That the Office of a Minister is of great dignity because it principally consistes in publishing and declaring the word of God which is a farre more high and excellent function in spirituall account respect then to be the Ambassador of the greatest man in the worlde by how much heauen is higher then the earth and the counsell of GOD higher then the will and pleasure of men and saluation passeth all humane and worldlie affayres Tim. What vse is to be made heereof Silas It must stay men from rash entering into so high and holy a vocation before they haue fitnesse thereunto which were a fearfull presumption Secondly it admonisheth such as be Ministers to do the work whereto they are called that is the work of Gods Ambassadors to preach the word with an holy importunity 2 Ti. 4 2. 3. it conuicts the Popish Church of error in that they wil haue the greatest worke of a Minister to bee to minister the Sacrament of the Altar to sacrifice Christ againe Fourthly it reprooues such as will continue Ministers and yet are vnmeete for this duty of proclayming Gods word Lastly it warneth to lay hands hastily on no man 1 Tim. 5 22. Tim. What means this Question How can they hear without a Preacher Sil. It cannot be that one can heare vnlesse the worde be preached made to sound in his care by liuely voice for there is a relation betweene hearing and speaking Tim. What Doctrine ariseth from hence Silas That vnto the hearing of the word the preaching of it is necessary euen as hearing is necessary to faith and faith to prayer and prayer to saluation so it is necessarie that there be preaching that men may heare The reason heereof is because there is a relation or mutuall respect betweene the sence of hearing and the obiect thereof which is a sound or voice We can hear nothing but a sound and therefore there must be some to preach and teach that others may heare Thus often times are preaching and hearing in Scripture set downe for Correlatiues Secondly it is the good pleasure of God now no otherwise to call his people to his kingdom then by Preachers therefore Preachers of the word are needful for we cannot be saued vnlesse we be called to the Faith of Christ and there is no way to call vs but eyther by God himselfe immediately or by his Ministers mediately but he hath ceased now to speake to vs immediately from himselfe Therefore if we will be saued wee must heare Gods Ministers speake to vs out of his worde and thus much we may gather from such Texts of Scripture wherein the holy Ghost doth often ioyne preaching and beleeuing togither as in Iohn 17 20. Acts 8 12. 14 1. And moreouer it serueth to teach vs that if we desire to beleeue and be saued wee must attend preaching and hearing of Sermons and this is the reason why GOD woulde neuer suffer his people in any age to want outward vocation by his Ministers Noah was a Preacher of righteousnesse Abraham a Prophet God gaue vnto the Iewes Moses his prophet and after him the Priestes and Leuites to teach Israel his Lawe and extraordinarily raised vp many Prophets and at last hee sent his Sonne to declare his wil for the saluation of the world He gaue moreouer some to be Apostles Prophets Euangelistes and others to be pastors and teachers to the end of the world for the gathering of the Saints Ephes 4. Tim. But cannot God giue Faith and saluation vvithout preaching and hearing Silas Yes he both can and doth it to elect Infants so dying and to many Christian exiles which liue in continuall banishment from his Church but we are to consider not what he is able to do but what his will and appointment is namely to saue vs by the word preached 1. Cor. 1 18. 1. Tim. 4 16. How admirable and gracious is God who can wrap such power in the voyce words of men as shall kindle sauing faith in the hearts of the hearers Stoope to this holy ordinance Tim. What profit is to be made of this doctrine Silas This teacheth how miserable that people is which want the ordinary preaching of the word they must needes fall into the Ditches which haue none but blinde or carelesse guides to leade them they cannot but decay which haue no vision Prouer. 29 18. As the Lampe is extinguished without oyle so religion and knowledge will decay without preaching which is as the oyle to the lampe as grasse withers without raine and our bodies starue without foode so doe our soules without sound doctrine seasonably giuen which is as raine and food to the soule Secondly heere is an admonition to all Magistrates namely Patrons of beneficies whom it concernes to prouide the people of Preachers of whom they may heare instructions to life as they will answere to God for their soules And thirdly to the people that they do earnestly desire and seeke to liue vnder the preaching of the Gospell where they may heare the doctrine of saluation for where preaching may ordinarily be had God neuer workes an inward calling without an outward vocation nor is knowne to
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
Prophets rayling at them and speaking against their doctrine with their tongues whereof we haue an example in Acts 13 45. and 19 9. Tim. What followes heereupon Silas That the Iewes for trampling Gods mercies vnder foote and spurning at his word did deserue to bee reiected and without wrong were refused of God and secondly that they had no cause at all to be angry that the Gentiles were adopted taken in to be Gods people in their roome seeing they wel deserued to be quite cut off Tim. What Instructions ariseth from hence Silas First that vnbeleefe of heart when the word of God cannot perswade vs is like the sinne of Rebellion For such do in their hearts rise vp and resist God as Rebels their Prince Secondly that infidelity doth bring forth and breede contradiction therefore men are bold with their mouths to speake against the doctrine of the Scriptures because they do not vnderstand nor beleeue it as faith engendreth reuerence of the word and causeth vs to glorifie it so incredulity procureth prophane men to speake ill of the word of God and to raile at the true Ministers thereof which howe greeuous and heyuous a sinne it is may appeare by the punnishment God tooke on the Iewes whom he cast off for it Thirdly we learne that both Ministers and other godly Christians are to take it patiently when men resist the trueth which they vtter seeing the vngodly Iewes did gainesay euen God himselfe speaking to thē by his Prophets And are men better or greater then God Shall God be gainsaid and dost thou so take on and vexe because thy worde or counsell is crossed and controlled Learne humility and be content to be contradicted CHAP. XI DIAL I. Verse 1 2. I demaund then hath God cast away his people God forbid For I am an Israelite of the seede of Abraham of the Tribe of Beniamin God hath not cast away his people whom he knew before Timotheus WHat is the drift of this whole Chapter Silas To proue that the Iewes howsoeuer a rebellious people yet are not reiected from being Gods people either vniiersally nor for euer but that stil some of them were conuerted to Christ and many more should be towards the end of the world by which discourse he purposeth to comfort the Iewes against despaire and to confirme the stablenesse of Gods promises which failed not towards any Iew which was elected of God And secondly to exhort the Gentiles which were admitted into the voide roome of the refused Iewes to bee modest and lowly minded to take heede of the contempt of the Iewes who were faln and of security considering Gods mercies towards them in their free adoption and Gods seuerity vnto the obstinate Iewes whom yet he had not so abandoned but that he could and would gather them againe into the folde of his Church So as the drifte of this Chapter is two fold one to keepe the Iewes from despaire the other to preserue the Gentiles from presumption and pride Tim. What are the parts of this Chapter Silas They be foure First Doctrinall wherein hee doth three things First hee teacheth to the comsort of the Iewes that a remainder of them were Gods elect to verse 7. and thence vnro the 11. verse Paul confirmeth by a double testimony one out of Esay and another out of Dauid that the most part of the Iewes were reiected Lastly he openeth the finall cause or end of Gods counsell in casting off the vnbeleeuing Iewes to wit that thereby an occasion of calling the Gentiles might bee giuen vnto ver 17. The second part is exhortatorie vnto the Gentiles to verse 25. The third part is Propheticall fore-telling the vocation of the Iewes vnto verse 33. And fourthly a conclusion consisting of an exclamation and of a prayer vnto the end of the chapter Tim. What be the parts of this Text Silas Two First an Obiection Secondly an answer thereunto Tim. What is the Obiection Silas This O Paul if the Iews be cast off as thou seemest to affirme out of Esay that for their vnthankfulnes contempt of God they are of him worthlly shut out then are Gods people cast off For the Iewes were Gods people and if they bee cast off then what becomes of Gods promises made to that people and what hope doth there remaine of their saluation Thus might weak ones reason against that which hee wrote in the end of the Chapter but cauillers will bee ready to alledge the Adoption of Abraham and his seed whom God tooke of especiall fauour to be his owne people so as hee should be vnconstant if he brake his owne couenant All this is contained in the first words I say then hath God cast away his people that is I see what you will say vpon my former speeches that Gods people are drawne away from grace and saluation Tim. How is this Obiection answered Silas Two wayes First by deniall God forbid that is I am farre from thinking any such thing that al the Iewes are generally cast out from grace Secondly he proueth this his deniall by sufficient and strong arguments As first from his owne example Secondly from the efficient cause Thirdly from the example of Elias his time applied to the present time wherein Paul wrote Tim. How doth he reason from his owne example Silas Thus I Paul am a Iew not a Proselite conuerted to the Faith but a Iew by Nation not of a base but of a Noble Tribe euen of Beniamin who was borne not of the hand-maides of Iacob but of Rachell his wife but though I be a Iew I am not cast out of Gods fauour and couenant therefore all the Iewes are not reiected from Christ for then shold I be reiected too seeing I am an Israelite Tim. What Doctrine is to bee gathered from this firste reason Sil. That an elect person which is conuerted may be sure of his owne election vnto life Paul was an elect man no cast-out but a chosen vessel and Paul did know himselfe to be so as this place sheweth with Rom. 8 35. Therfore the elect may be sure that they are of the elect and consequently that they shall be saued for all the elect are to be saued and all which are to bee saued bee elect these be Term ni conuertibiles Tim. But Paul knew this by some singular and speciall reuelation Silas He knew it rather by the certainty and assurance of Faith which wheresoeuer it is it is knowne to bee there as Augustine saith they who know themselues to be 〈◊〉 doe withall assure their heartes of their owne election and saluation because the promise of saluation is made to them which are endowed with Faith and all such are ordained to life Iohn 13 16 18 36. Acts 13 48. Tim. What Vse of this Doctrine Silas First to confute the Papists who teach that men ought still to doubt and to haue onely a probable assurance of their owne
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
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
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
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
the preseruer of man and beast and sustaines all thinges by his mighty worde Heb. 1. 3. Tim. In what meaning is it sayed that all thinges are through Christ and doe consist by him 1. Cor. 8. 6. Colos. 1 17. Silas Not as by an instrument and one inferiour to the Father as the toole is inferiour to the crafts-man as the Arians would haue it who are confuted by this our present text where it is said of God the Father that all things are through him yet he is very God in which sence it is elsewhere of Christ written that all thinges are thorough him as by a working cause or as by the wisedome of the soueraigne creator of the world see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome so God rules all by his Sonne Iohn 5. All iudgement is committed vnto the Sonne Tim. What is the doctrine from these wordes thus expounded Silas That the same God who is the maker of al things is both the ruler and supporter of all things disposing of all things as he will or sustayning them so long as he will for hee doeth whatsoeuer pleaseth him Psal. 115 3. and worketh all things after the counsell of his will Ephesians 1. 11. hence he is called the iudge of the worlde Gene. 18. 25. the King of nations Icr. 10 7. because hee hath all thinges subiect to his direction and becke both within without the Church he turneth the hearts of Kinges as the riuers of waters Prou. 〈◊〉 1. The answere of the tongue is from God Pro. 16 1. and verse 33. Though the lot saith Salomon be cast into the lap yet the disposition is from God and he is tearmed in scripture The God of battell Now if the issue of Lots and warres be through God guided by his prouidence then other thinges that are further off from chaunce and fortune must needes bee ordered by his will Tim. What profite may wee draw from the knovvledge heereof Silas It instructeth Christians to depend on God alone for all good thinges and in the vse of meanes by prayer to seeke vnto him for a blessing for as his goodnesse giues vs the meanes so his prouidence must make it effectuall to our benefite Secondly it exhorteth all men that receiue any good spiritually or bodily thankfully to acknowledge it to come from God and in euill things to bee patient and wel-pleased with God because they are sent of him after the example of Iob 1 21. and of Dauid Psal. 39. Tim. Wherefore doth the Apostle say that all thinges are for God Silas His meaning is that all things are of him and of no other moouing cause and by himselfe none other helping him so they are onely for his owne glorie and for no other end for he made all thinges for himselfe Prou. 16 4. Reuel 4 11. hee predestinateth adopteth and iustifieth men to the praise of his glorious grace Ephes 1 5 6. Hence our duty is to giue him glory in and for all things 1 Cor. 10 30. as the riuers which flow out of the Sea returne thither againe so God is to bee praised for all good things because of him alone they proceed herein true children are discerned frō Bastards who haue no affection toward the glory of God whereas his adopted children make it the scope of all their actions Tim. What may we learne by the last wordes To him bee glory c Silas That all must effect and approoue Gods glorie vpon all good occasions desiring it with all our heartes and gladsomnesse willingly ratifying it which is a very sure token of an adopted childe of God to wish and approoue his Fathers honour with griese to thinke of the hurt done to it by blasphemies and other wickednesse and with much ioy studying how to promote it in their liues and callings by praiers and praises good practises especially where there is this good minde in any measure after the hallowing of Gods name it is a good mark of one who in truth saith O our Father CHAP. XII Exhortation to morall Duties DIALOGVE 1. Verse 1. I beseech you therefore Brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable soruing of God Timotheus SHew vs how this Chapter dooth depend vpon the former Silas In the former Chapters Paul had handled doctrinal points of Faith as Iustification Sanctification Predestination vnto the end of the eleauenth Chapter Heere at the 12. Chapter hee beginneth the next part of his Epistle which is pareneticall or exhortatorie for he exhorteth all Christian professors in the person of the Romanes vnto duties morall in this chapter Secondly vnto ciuill in the next Thirdly vnto charity about things indifferent in the 14. part of the fifteenth Chapters and then descends vnto familiar things Chapter sixteenth Tim. What Method and Order doth the Apostle keepe in this Chapter Silas Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse shewing what they should do and negatiuely in the second verse warning what they should not do after that from the third verse vntil the ninth verse he perswadeth vnto particular duties which are to be done in respect of some degree or function ecclesiasticall Lastly in the ninth verse hee returneth vnto common duties which appertaine vnto al professors vnto the end of the Chapter Tim. Tell vs what is the sum of this first verse which wee haue chosen for our Text Silas It is an earnest exhortation to stirre vp al christians whatsoeuer with all their power to study and endeauour to leade their liues holily and iustly In this exhortation there are to be noted two things chiefly first the matter which is to become a liuing sacrifice to God This Sacrifice is qualified with fiue conditions and confirmed or vrged with two reasons Of the conditions the first is to be voluntarie in these words the yee present Secondly that it must be of the body that is of the whole man by a Synecdoche Thirdly a liuing one Fourthly holy Fiftly reasonable Now the reasons of the exhortation be two one from the mouing cause Gods Mercies the other from the finall end That GOD may be pleased Tim. What is the other grand or maine thing to be considered in this verse Silas The manner of the exhortation which is by a sweete obtestation I beseech you and by a louing compellation Brethren that is all Christian professors which haue one common faith and religion Tim. What instructions may we take from this milde manner of exhortaion Silas That the Ministers of Christ must not alwayes stand vpon their authority nor alwayes vse seuerity but sometimes deale by milde intreaties and perswasions Philē 8 9 10. For Ministers be fathers who be milde and deale gently Secondly the Spirite of the Gospell is the spirite of loue Thirdly the Children of God being of an ingenuous
the right disposing of the publike almes there were appointed Officers Acts 6 5. whose guift was simplicity without fraud vaine-glory couetousnesse or frowardnesse to giue out the almes The second Ministers were they which were ioyned as assisstants and helpers to the Pastors for good gouernement of the flocke to preuent scandals and offences 1. Cor. 12. 28. 1. Tim. 5 17. These Mc Caluine calleth Seniors Osiander censors of manners Tertullian presidents which obserued and attended manners and outward behauior only there guift is diligence which containeth both a resolute purpose and great endeauour with delight to do the businesse and charge committed to them The third and last Ministers bee mercy-shewers not such as be spoken of Mat. 25 35 36. for these workes be common to all Christians but such mercifull workes as be mentioned 1. Tim. 5 10. Their guist is cheerefulnesse which containeth in it three things first alacrity of heart secondly gentlenesse in words thirdly pleasantnes in countenance they which were to be implyed in this seruice of mercy shewing vnto sicke aged impotent strangers exiles orphanes as their worke was such as might breede lothsoinnesse to attend sicke and feeble so they were to bee olde widdowes and aged men whoe naturally are sowre and testy therefore needed this precept of cheerefulnesse DIAL VI. Verses 9 10. Let loue be without dissimulation abhorre that which is euill cleaue to that which is good Be affectioned c. Tim. WHat is beere performed by Paul Silas After particular duties in respect of a gift and a function in the Church now hee turnes vnto generall dutyes and commendeth vnto Christians certaine generall graces pertaining vnto common conuersation whereunto he exhorteth them namely to continue in the practise of them for being beleeuers they already had begun to exercise these vertues as namely loue courtesie diligence feruency hope patience prayer liberality hospitality humility mutuall affection and simplicity forbearing of reuenge and such like godly grace as ornaments of our Christian profession and fruites of charity Of this loue heere be in our text sundry good precepts First that it be true without dissembling Secondly discreete abhorring euill Thirdly firme in adhering and sticking to goodnesse Fourthly vniuersall to all the brethren without partialnesse Fiftly fernent and earnest without coldnesse Sixtly humble without ambition Tim. Wherefore doth be begin with loue why is this first named of all other vertues mentioned in this Chapter Sil. Because it is the chiefe guift aboue other and sountaine of all the rest which doe spring out of loue as head-spring and mother of them all Before in former Chapters whiles Paul discussed the doctrine of grace and entreated of free Iustification by Christ he neuer mentioned loue for that it had nothing to do in matter of forgiuenesse of sinne either to merit it or to receiue it It doth onely declare as a signe who be iustified and pardoned by faith But now he giueth exhortation to manners and good life hee nameth loue as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation being ringleader vnto and breeder of the rest for therefore doe men behaue themselues iustly meekely peaceably chastly and curteously because they do loue Tim. By what Reasons may it bee proued that charitie is a chiefe gift of the spirit Silas Not onely because Paul nameth it in the first place as heere and Galath 5 22. and for that it is the roote of all the rest as Faith is the roote of loue but thirdly because it is the summe of the Law Rom. 13 10 And fourthly it makes al graces profitable which are of no vse without charity 1 Cor. 13 1 2. and fiftly it is the band of perfection which knits all Christians and holds all duties together as stickes are made fast by a bande And sixtly it is the maine badge and cognisance of true Christianity and a certaine note to discerne a true Christian from a counterfet Iohn 15 35. 1 Iohn 3 14. Lastly it is perpetuall and remaineth after other giftes when Faith and hope ceaseth it continues 1 Cor. 13 13. Tim. What Vse is to bee made of this Doctrine touching the excellency of loue Silas First to enflame our hearts more and more with the loue of this louely grace more earnestly to seeke after it also more heartily to praise God for it I exhort therefore as Paul Col. 3 14. that aboue all things wee put on loue Tim. Of what quality is that loue we are exhorted vnto Silas Such loue as is without dissimulation that is it must bee true sincere from the heart without fraude guile deceite false shewes or wrinkles Tim. How may a Christian iudge of himselfe that he hath this vndissembled and vpright loue Silas There be three rules by which it may be discerned to be voide of hypocrisie First when one doth heartily loue God and that which is pleasing to him A good rule for then wee cannot choose but in our loue to our neighbour to be sincere because sincerity and truth is a thing highly pleasing to God The second rule when we are ready to do towardes our neighbour as wee our selues would bee dealt withall by others This rule is commended in Math. 7 12. for no man will dissemble or deale falsely with himselfe The third rule is not to loue in word and tongue onely but in truth and indeede 1. Iohn 3 18. not as they are spoken of in Iames 2 15 16. but as God loued mankinde to whom he promised his Sonne by word and afterwarde sent him at the sulnesse of time Gal. 4 4. or as Christ who shewed his loue not onely by kinde speeches but by giuing his life 1 Iohn 3 16. so our loue must bee expressed in actions and then it is sound and vndissembled Lip loue is lying loue Tim. To what profit may we turne this doctrine Silas It serues for iust and due reproofe of all such as make shew of loue and mean it not such as giue sugred for words to hide the gaule of the heart and the bitternesse of the hand speaking faire when they meane foule as Caine did speake to Abell Ioab to Abner and Amaza and Iudas to Christ. These had honie in their lippes and swords in their hearts Secondly such as shew loue out of seruile base feare and dread as Malefactors and Offenders do to seuere Magistrates bad seruants to their vncourteous Maisters and the poore to the mighty whō they could wish in their graues yet by speeches and gestures pretend much reuerence and loue Thirdly such as loue others for profit which they hope to suck out of them so long they make much of them giue kind words as Felix did Acts 4. At a word all such are heere condemned as do not loue their neighbors out of a pure heart the seate of loue vnfaigned Faith the cause of loue a good conscience the companion
of iudgement because he is that euerlasting and mighty Iehouah of whom Esay the Prophet spake before Esay 45 25. where the people of God oppressed by Tyrantes are exhorted to make the Lord God their refuge and to flye to him for saluation and suecour I haue sworn by my selfe saith God that vnto me euery knee shall 〈◊〉 and euery tongue shal swear Heere we must note that Paul as hee leaueth out some wordes beeing vnpertinent to his purpose so instead of swearing he puts heere confession being a more generall worde for a more speciall For an oath is a solemne profession of God that he is the searcher of the heart the iust Patron of truth the seuere auenger of salshood Also obserue that bowing of the knee by a metonimy of the signe is put for that whole subiection and diuine homage and worship which belongeth to the maiesty of God our Lord as in Phil. 2 9 10. and Ephes. 1 21 22. is expounded Now these things spoken of Iehouah first by Esay and after by Paul applyed heere to Iesus Christ this euidently sheweth that he is that Iudge and soueraigne Lord vnto whom all knees must bow in token of subiection before whose tribunall all must appeare and bee driuen willingly as Angels and men elect or vnwillingly as reprobate men and Angels to confesse him to bee the very true God and vniuersall 〈◊〉 of the whole world at what time the Arrians Samosatenus Seruetus Iewes and all other hereticks which baue denyed directly or by consequence the euerlasting diuinity of the Sonne of God shall haue their mouths stopped with perpetuall contempt and shame yea and all vngodly sinners which eyther haue not regarded to know or refuled to obey this Christ speaking and commanding in his word shal then be filled with horror when they shall see him to be God and Iudge of all whom by their disobedience to his voyee they spurned against It were therefore a happy thing if now disobedient impenitent sinners would often thinke of this that they must al stand before the tribunall seate of Christ which is not so terrible to the vngody and contentious that loue not peace and holinesse but it is as comfortable to such as study to liue peaceably and holily for they shall stand to be absolued and crowned as the other shall stand to bee condemned and confounded Therefore let euery Christian not so much looke to others what they be or do as to their owne life how they themselues liues for euery one must giue an account of himselfe and his owne dooings and not of others and euery one shall receiue according to that not which another but which himselfe hath done 2. Cor. 5 14. Repent therefore as all other secure sinners hauing this dreadfull day euer in your thought as a whip and Scorpion rather to driue from the loue and seruice of your sinfull lusts especially ye busie medlers curious priers and obseruers of other mens actions and waies presumptuous Criticks of other mens persons whose holinesse and goodnesse is to thinke and talke how prophane and bad other men bee beeing henceforth to accuse your selues examine and iudge your selues and what yee finde euill and out of order at home speedily without delay and sincerely without dissimulation redresse that that when the Iudge commeth he is euen at the doore ye may haue reioycing in your selues Holde it for a grand pollicy of Sathan abusing our naturall curiosity to conuerte our eyes vnto the persons and wayes of others that wee and our owne workes being foreslowed wee might place our comfort in this that we can see how euill others bee and that wee are not so ill as they be as the Pharisie in Luke To remedy this alwaies remember and let it neuer bee forgotten at thy rising vp and lying downe thinke of it that thou must bee countable for thy selfe to answere thy owne cogitations words and actions Euery one shall beare his owne burthen then euery tub shall stand on his owne bottome euery fish hang by his owne gril This maketh nothing against wise charitable care of thy neighbours good but to draw thy eyes to looke to thy owne field to see it bee not too much ouergrowne and rest vnpurged whilst thou art foolishly and maliciously occupied in weeding another mans garden at a worde sithence the meditation of the iudgement of Christ is a strong preseruatiue against security and curiosity therefore enter into couenant with thy selfe euery day to consider it till thy heart be thorowly awakened Imitate blessed Paul 2. Cor. 5 11. 2. Tim. 4 1. DIAL VI. Verses 13 14 15 16. Let vs not therefore Iudge our another any more but vse your iudgement rather in 〈◊〉 that no man put an occusion to fall or a stumbling blocke before his Brother I know and am perswaded c. Tim. SHew vs the Coherence Scope and Method of this Text Silas His generall exhortation both to strong weak in the first v. is now closed he passeth to a special dehortation to the strong and more skilful Christians that about meates and other indifferent matters they offend not their weake 〈◊〉 So as the scope is to stay the strong from being on offence to them of lesse knowledg by the abuse of their Christian liberty As for the Method heere is a proposition dehorratory be circumspect and heedfull that ye 〈◊〉 not 〈◊〉 〈◊〉 Brother which though it be meant of meates yet it is put downo in the Thesis to teach that about all things not meates onely of indifferent Nature scandal is to be taken heed of that none be giuen v. 13. In v. 14. there is a secret obiection in Pauls person I beleeue that nothing is vncleane why then shold I abstain frō any meats for my Brothers sake To which Paul answereth two waies First by a distinction thus By it self or in it own nature nothing is vnclean but it becomes vncleane to him that so iudgeth of it Secondly it becomes vnclean when it is eaten with offence and griefe of a Brother verse 15. where three reasons are rendred 〈◊〉 disswade from offending or making sad our Brother First it is against the rule of charity secondly from the hurt which may come to our Brother who is in daunger of destruction by the offence giuen him yea a wrong is done to Christ in spilling the price of his bloode verse 15. Thirdly from an euill effect it will cause so great good as Christian liberty yea God the author of that good to be reproached verse 16. Tim. Now hasten to Interpretation and Doctrine with the vses and duties which we are to follow Begin first with v. 13. Silas The meaning is secing euery one must giue account of himselfe to God let vs no more iudge others but take heede and looke vnto our selues and our owne wayes that they be not offensiue Whereas Paul may seeme with one breath to speake contraries Iudge not but Iudge it is an elegancy
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
Luke hauing so good occasion to mention him Acts 28. haue passed him ouer in silence and Paul hauing beene a free prisoner for two yeares at Rome complained that all forsooke him What Peter too no verily which argueth all this space Peter not to haue beene at Rome Sure it is impossible hee should sit Bishop there so many yeares full 25. till the last yeare of Nero as popish Chronologers reckon and to suffer martyrdome there and haue his Sepulcher ther. Or if al this were true what is this to the Pope being no successor to Peter in doctrine and piety whatsoeuer he be for place and dignity If he had succession of his chaire a thing more then questionable yet hee had none of his faith From which Rome nowe how farre it is gone from ancient Rome hath beene in sundry parts and passages of this Epistle obserued and in many other more learned and vnanswered nay vnanswerable treatises hath beene of late demonstrated both at home abroad so as were not their fore-heads of bras their hearts of adamant their consciences seared with an hot iron they would blush for shame and repent with sorrow that they had so long striuen for Dagon for an idolatrous religion and for Babylon a Mother of abhominations and whoiedomes Reuel 17. 5. Of whose cup of fornications as they still delight to drinke so they certainly shall drinke with her of the cup of Gods vengeance Reuel 18 4 and 16 19. By the Churches of Christ hee meaneth particular assemblies members of the vniuersall Church neere to the places where Paul was nowe remaining professing the faith of Christ and denominated by their places where they were as the Church of Corinth Galatia Antiochia c. DIAL II. Verses 17 18 19 20 21 22 23. Now I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine which you haue learned and auoide them 18. For they that are such serue not the Lord Iesus but their owne belles and by good words and faire speeches deceiue the hearts of the simple 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise to that which is good and simple concerning that which is on ll 20. And the God of peace shalltread Sathan vnder your feete shortly The grace of our Lord Iesus Christ be with you all Amen 21. Timotheus my work-fellow c. Tim. HOw doth the Apostle proceede and what things be contained in these verses Silas When he had mentioned and saluted diuers godly persons amongst them whom hee would haue to set as examples to follow now hee admonisheth them whome they are to eschue namely hereticks and schismaticks which by opinions rent themselues from the truth of doctrine or in their wicked manners giue scandals Touching these hee would haue them marked and narrowly looked into because they are not easily found out and through negligence of ouerseers they doe creepe into the flocke Secondly hee wisheth to auoide them both by shunning priuately their company for feare of taking infection from them and of hatdening them by our familiarity and by shutting them after once or twice admonitions Titus 3. 10. out of publike assemblies by excōmunication which is the sword of the Church to strike and cut off rotten and pernicious members Also by casting them into banishment if they goe on to peruert others which is the Magistrates care and part verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents which at Corinth and Galatia had bia and were like enough to be among the Romanes also to wind in themselues to disturbe the peace destroy truth and vnity of the Church which Sathan in his members most studiously endeuoureth therefore hee giueth certaine notes whereby to know these seducing and scandalous persons The first is they seeke to turne men from the true doctrine such as ' Paul in this Epistle and other Apostles in their Sermons and writings taught broaching opinions eyther ex diametro contrary or at least besides para signifies both as Rom. 1 26. that doctrine which is apostolical The purity of the wholesome words of Christ is corrupted when ought eyther other or otherwise is brought in eyther when truth by humane inuentions is adulteiated or false doctrine apparantly crossing the Scriptures is maintained 1. Tim. 1. Gal. 1 8 9. This is then one signe of a deceiuer to leade awry from ancient doctrine receiued from the beginning by the ministry of Christ and his Apostles Iohn 2 20. Another signe in verse 18. is their hypocrisie howsoeuer they indeed ought to be and in words doe pretend to be seruants of Christ hauing his name Iesus Lord c. and the profession of him much in their mouths as if they were the onely persons that tooke pleasure care to please serue and honour him to defend his saith and religion yet they doe nothing lesse being enemies to his doctrine and true seruants Phil. 3 18. and thinke they doe a meritorious acte to destroy true Christians Mat. 10 17 18. Iohn 16 2 3. The third signe is their ende they aime at which is to serue their belly for filthy lucre they teach things which they ought not 1. Tim. 6 5. Titus 1 11 12. making their belly not Iesus Christ their God Phil. 3. 18. And who would not be ashamed to haue them for teachers who haue their belly for their God coyning new false opinions for temporall commodities sake The fourth marke is from their arte and practise which they vse when they will seduce it is by faire and flattering speeches whereby they steale away mens hearts pretending their good when they meane it not as the Serpent circumaented Eue promising much and performing nothing speaking pleasing things as if they would lay bolsters of doune vnder their elbowes Ezokiel 13 18. and with sweete sugred words praising both the persons and doings of such as they would ensnare like Phisitions who minister delectable things so these sooth and smooth ouer mens faults commending where they should condemae and this is signified as Origen thinketh by sheepes cloathing Mat. 7 15. As greedinesse for their bellies declares them to be rauenous wolues as the Crododile by shew of pitty and humanity doth beguile such as come neere him so do these corrupters seeke nothing but to deceiue by their flatterings like Iudas or Ioab speaking sweete words that without suspition they might put out the sting of erronious doctrine and this their cunning makes it so hard to discouer them and so much the more needefull to marke and obserue them The last thing whereby they are heere noted is the obiect whereupon these impostours doe worke and it is vnwary and heedlesse people which neyther mistrust nor marke their malice Widdowes whose houses they deuoure vnder pretence of prayers and blessings such as Paul speaks of silly women
how manifold Ch. 6 v. 23. Ch. 1 v. 32. Death eternall wherein it consisteth ch 6. v. 23. Death how wages of sin ch 6. v. 23. Death raigneth as a King how long and ouer whome ch 5 v. 14. Death dissoluer of Nature and marriage ch 7. ver 1 2. Death the meditation of it profitable to keepe from sin ch 5. v. 12 c. Dead to sin and in sinne what it meaneth ch 6. v. 2. Dead to the Law what Chap. 7 v. 4. I Died when the commādement came what it meaneth ch 7. v 9. Debts to be paid and why Ch 13. v. 8. Debate and Deceite why to be auoided ch 1 v 29. Deceitfulnesse of sin Ch 7. v 11. Deceiue vs howe manie waies sin doth ch 7. v. 11. Decree of God c 5. v 11. Desire a praier ch 8 v. 26 Ch 12. v 12. Doing all things commāded in a 〈◊〉 Legall Euangelicall ch 10. v. 5. Doctrine the roote of exhortation and Mother of Faith Ch. 12. v 1. Chap 15 v. 4. Doctrine the rule iudg of it is Scripture Ch. 9. ver 15 17. Dwelling of sinne what it is how cumbersom Ch 7. ver 17. Dwelling of the spirit what it meaneth and howe need full ch 8. v. 9. E. Elias how deceiued tho a Prophet ch 11. v 2 3. Ecclesiasticall power subiect to 〈◊〉 power what to thinke of their exemptions Ch. 13 v. 1 2 3. Election distinguished described by causes properties fruites markes Ch 9 verse 11. Election makes promiscof grace effectuall chap 9 10 11. Election fountaine of all good giftes Chap 11 5. and 15. Election dependes vppon nothing which is in the elected ch 9 11 12. Election manifested in a speciall calling chap 9. ver 24. Election made in massa 〈◊〉 rupta ch 9 v. 11. where look for the whole doctrine of election Emulation how it is good and commendable chap. 11. v. 11. Enimies many and mighty Chap. 8 8. Enemies all by nature ch 5. v 10. Enemies to be beloued blessed Chap. 12. v. 14. how profitable Enuy what and why to be shunned ch 1 v. 29. Epistle what it signifies ch 〈◊〉 v. 1. Epistle to the Romanes excellent for author matter and method why set afore the rest ch 1. v. 1. Eternall life what it is wherein it consisteth Ch. 6. v. 23. Eternall life how it followeth holinesse of fauor not by merit Chap 6. verse 16 23. Euill not to be done that good may come of it Chap. 3. v. 8. Euill how to he ouer com with goodnesse Ch 12. verlast Euill of crime of affliction Euils inumerable most grieuous ones follow Gods children chap. 8. v. 35. F. Faith the notation of the word Faith distinguished diuersly Faith the partes and degrees of it From faith to faith what Ch. 1. v. 17. Faith the only instrument within man of Iustification and Christ his bloode without man ch 3. v. 25. Faith iustifieth not effectually or materially but relatiuely instrumentallie Ch. 3 1 5. Faith properly taken is not our iustification Ch 9 v. 33. Faiths obiect adaquatum is the whole world inadequatum the worde of Euangelicall promise ch 10 v. 8. Faith litle great the tokens of both ch 1 17. Faith which workes by charity doth iustify chap 9. ver 33. Faith alone in the acte of iustifying but not alone in the heart and life of a iustified person chap. 9 v. 33. Faith a fruite of election and proper to electe ones ch 8. v. 30. Faith b-eedeth assurance doubting commeth not of the nature but of the infirmity of Faith chap. 4. v. 21. Faith resteth on Christ dead and risen for saluation ch 4. v. 25. ch 10. v. 9. Faith makes the generall promises speciall and Sacraments to bee effectuall ch 9. v. 7 8. Faith knowne to him that hath it ch 3 v. 1. Faith once had neuer lost ch 5 ver 2 chap. 11. v. 20. Faith without it it is sinne whatsoeuer is done cha 14. verse 〈◊〉 Faith speciall and general ch 14 23. Faith knits to Christ and ground of all comforte and well doing ch 8. v. 1. Faith is the beeing of a Christian ch 11 v. 20. Faith hath righteousnesse and life annexed to it Rom. 1 ver 17. Faith makes persons and actions pleasing to God ch 14. ver 23. Faith certainly perswades all but fullye the strong Christian onely ch 4. v 21. Fall away from sauing grace Saints cannot chap. 5 ver 2. Fasting in Lent not so an cient as Apostles times and no Apostolicall Tradition ch 14. v. 5. Feare of God two solde seruice filiall Feare childlike may stand with faith Feare of God as a Father how due necessary and beneficiall Feare an enemy to security Feare where it is not ther all wickednesse wil bee All this touching feare in chap. 11. ver 20. Feare how it belongeth to powers from all sorts chap. 13. v. 3 4. Feare of paine a companion of euill doing chap 13 verse 4. Fear how an effect of the Law ch 8. v. 15. Feastiuall dayes of the Iewes tolerated after Christ his death til the light of the Gospel mightd sperse these clouds and shadowes of the Law ch 14 verse 1 2 3 4 5 c. Few be the true Israelites but precious like seed cha 9. v. 27 29. First fruites of the Spirit what ch 8 v. 23. why graces so called Free will to euill naturally but none to good vntill grace set the will free chap. 9. v. 16. Fruits why goodworks so called ch 15 v. 28. Fruite in holinesse cha 〈◊〉 v. 22. Fruite none by sinne but shame and death ch 6. ver 21 22. Fulnesse of the Gentiles and of the Iewes what it meanes ch 11. v 12. and 25. Fulnesse of the blessing of the Gospell what ch 15. v. 29. G. Garment howe Christ is likened to one ch 13 v. 14. Glasses soure to looke our selues in ch 7. verse 9 10. God his properties of bounty kindnesse patience what they be and whither they should leade ch 2. ver 4 5. God his wisedom vnserch able vncontrouleable cha 11. v 33 34. God his trueth infallible prop of faith and hope ch 3. verse 4 7. God his power varesistable God his power his Childrens buckler and safetie prop of faith chap. 4. ver 21 chap. 11. 23. God his power howe an argument followes from it ch 11. v 23. God not authour of sinne as a sinne but as a recompence ch 11. v 9. God hardeneth as a iudge ch 11. v 7 8. God in deliuering or giuing vp by how many actions and howe iust in them all ch 1 v 26 28. Gods prouidence ordereth all things euen the least worst chap. 1. v 13. chap 15 and 22 24. Gods mercy fountaine of election and of all Consequents thereof ch 9. v. 15 and 18. Gods mercy arbitrary and free ch 9 ver 15. Gods mercy differs from his Iustice ch 9. v. 15. Gods mercies manie and manifold ch 12. and v. 1. Gods mercies a strong motiue to
from mee or any other to teach or to thinke God vniust in punishing Tim. What was learned by this Sil. That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory which ought to be so precious deare as we should not endure in our selues the least thought or in others the least word against it Tim. What is the third part of the answere Sil. An argument to proue his deniall taken from the proper office of GOD which is to bee iudge of all the world This argument is thus framed from hence If God be vniust in punishing then he cannot be the iudge of the world but it is his office to iudge the world therefore he is not vniust but they rather wicked which dare so charge him Tim. Wherein doth God declare himselfe to be iudge Sil. In two things first in the gouernment of the world which hee ruleth with great equity Secondly in the execution of the last day when as supreme iudge he shall render to euery man according to his works Tim. What was gathered from hence for our instruction Sil. First whatsoeuer punishment is inflicted vpon sinners either here in this world or in the world to come it is most iust because the iudge who is iustice it selfe doth it Tim. Whereunto serueth this Sil. First this serues to stoppe the mouth of all wicked men for howsoeuer they may be discontent and murmure yet God can doe no iniurie to any Secondly to teach Gods children contentment and patience in all aduersities which befall them sithence they proceede from a righteous iudge Thirdly it admonisheth all men in all places at all times to liue godlily and honestly because they are euer in the eie of their iudge now hee must bee impudent and desperate which will offend before the iudge Lastly it instructeth all iudges and rulers and whosoeuer haue any kind of power and authority ouer others to follow this great iudge of the world in doing iustly whatsoeuer they do to their inferiours by way of correction or reward For following him as their patterne they are sure to haue and finde him for their patron and shield in the euill day when most need is of his fauour and help DIAL V. Verses 7 8. For if the truth of God haue more abounded through my lie vnto his glory why am I yet condemned as a sinner and as wee are blamed and as some affirme that we say why doe wee not e-uill that good may come of it whose damnation is iust Tim. WWhat is the drift of this text Sil. To confute and answere a wicked and lewd slander obiected against his doctrine which was that the trueth of God through mens lye and vnbeleefe doeth more abound to his glory this was his doctrine which wee haue learned before howe to vnderstand it Tim. What is the slander and how doeth the Apostle answere it Sil. The slander was that Paul should affirme that men may doe euill that good may come of it which flander the Apostle answereth First denying the slander and secondly he threatneth the iudgement of God to the slanderer Tim. What is it that the Apostle calleth the trueth of God Sil. His fidelity and constancy in his promises when hee makes good indeede that which hee hath spoken with his mouth Tim. What doth this offer vnto vs Sil. A ground of our hope and an example for our imitation for God who is most true cannot deceiue vs so as wee may haue hope in him also wee must striue to be like him in truth Tim. What is here meant by a lye Sil. Not a word spoken vntruely or with purpose to deceiue but some act or deede wherein a man doth deceiue or violate his faith and much plight to God for wee are to know that a lie may be committed sundry wayes First in doctrine as they that taught iustification by workes of the law Gala. 3. Secondly in ciuill iudgement as they which pronounced false witnes against Naboth and Christ. Thirdly in gesture and countenance as in Ioab Cayne and Iudas Fourthly in words and common speeches either ieastingly officiously or hurtfully Fiftly in action of life as when a man hath made promise to God to beleeue and practise his word and yet otherwise liueth in vnbeleefe and disobedience this is here and elsewhere called a lie as 1 Iohu 2. 5. 6. Tim. What was our instruction from hence Sil. That we should labour to liue as wee profesle least we be accounted liars to God to his Church to our selues and in our owne consciences Tim. Shew vs now how our lye doeth turne to Gods glory Sil. As sinne profiteth Gods children so it turneth to his owne glory to wit by accident as before is said for it is not in the nature of sinne which being a filthy thing is both against Gods glory and his childrens good but it is of GODS mercy that it turneth to his praise and their commodity whiles they become more wary after some sinne and Gods goodnesse more famous and renowned Tim. What other thing were we taught out of this verse Sil. Two thinges first in that the Apostle propoundeth the slander in the person of an vncertaine man it teacheth vs that wee must conceale the name of offenders when there is no cause to vtter them because the credite of other men must bee deare to vs. Secondly that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes nay the very imputation of sin they would not be so much as sinners Tim. What learne wee from the beginning of the eight verse and as wee are blamed c. and from therest of the verses Sil. First that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues Secondly slaunders cast out against the Doctrine of the Ministers doeth hurt both the name of the Minister and the faith of the flocke Thirdly that no euill faulte and crime may bee done to procure any good for a good pretext or a good intent nay a good euent of an euill action cannot make that action good that is euer euill which was euill from the beginning Tim. Whome doth this reproue Sil. Three sorts of men first the Papists who couer their owne blinde deuotion with the cloak of good intents Secondly blinde Protestants which doe euill things vpon pretence of good euents that bee like to follow and ensue Thirdly 〈◊〉 worldlinges who blame Gods children because they will not doe some little euill to compasse some great good which is directly against the rule of our Apostle that the least euill of fault or crime is not to bee done to gaine neuer so much good Tim. What learne we from the last part of this text Whose damnation is iust Silas Two things First they which slander the Doctrine of the Ministers shall not escape the righteous punishment of God Secondly such as wilfully do speak euill against the truth must not be answered with many words but
turned ouer to the Iustice of God For if men once come to this passe to bee cauillers against the knowne truth there is little hope of them their iudgement is peruerted and their heart filled with pride and obstinacy therefore to be auoided as Dogs or Swine DIAL VI. Verse 9 10. What then are we better then they No in no wise For wee haue before accused both Iew and Gentile that they are all vnder sinne as it is written There is none righteous no not one Tim. WHat is the drift of this Text Silas To prooue all men whether Iew or Gentile to bee alike sinners by the testimony of Scripture The words haue first an Obiection in the person of the Iewes Secondly the answer of Paul which takes from them occasion of glorying too much in their Auncestors Tim. What learne wee heereby that Paul putteth himselfe in the same ranke of sinners Silas The wisedome that ought to bee in Teachers by all meanes to mollifie their reprehension of sinners and namely by taking in themselues when they may do it with truth Secondly that there is amongst men a communion or incorporation of sinne Tim. Is not this contrary to the first verse where he saith the Iewes were better then the Gentiles And now he makes them both equall Iew no better then Gentile Tim. No for there he meaneth that the Iewes were better in respect of God and his benefits vppon them heere he maketh them equall in respect of naturall corruption beeing alike sinners by nature the Iewes had a preferment of fauour to be Gods peculiar people to haue his Law and Prophets but concerning their manner of iustification before God by faith not by works it was all one to Iew and Gentiles all being sinners Tim. What did he meane by all being vnder sinne Silas That all men are vnder the guilt and punishment of sinne which is a matter of such daunger as it were better to haue the whole weight of the world vpon vs then to bee vnder the burden of one sin because the wrath of God which is the heauiest thing in all the world doth hang and lye vpon sinne and sinners for euer Vnder which condition all men without exception that are but meere men do lye Iohn 1 8. Tim. Whereof doth this admonish vs Sil. First of the miserable condition of al mankinde through sinne Secondly it stirreth vp our mindes to thinke vpon and looke after a Sauiour Thirdly it doth teach vs to reproue others with compassion considering our selues be sinners and in the same case and condemnation Gal. 6 1. Tim. How doth he proue the guilt and condemnation of all men Silas By authority of Scripture Psal. 14 3. Tim. What learne wee from this Silas That al Diuine truth must be proued by Scripture because the Conscience is not perswaded of anie sauing truth till it heare God speake who now doeth not speake to vs but in his word onely Secondly hee speaketh to his Church in Scripture onely and his voice alone is sufficient to perswade all truth For the word of God is perfect Psal. 19 7. Tim. From what Scripture doth he fetch his first Authoritie Sil. From Psal. 14 3. There is none rigtheous no not one In these words all men be comprehended as it appeareth by the vniuersall particle None Also by doubling the deniall No not one That is none at all one or other Tim. But were not Adam and the Man Christ righteous Silas They were so but Christ was more then a man and Adam was righteous before his fall This sentence must be vnderstood of meere men such as they be since the fall of Adam as for Dauid Iob Zachary with other righteous men they are indeede called righteous but it was with vnperfect righteousnesse inherent or imputed to their Faith or by comparison as in Genesis 6 9. Tim. What is meant heere then by righteousnesse Silas One that is perfectly conformed to the will of God in all his thoughts wordes and workes without any fault or defect Of this sort of men there is not one to be found in all the stocke of Adam The reason is because al men are conceiued in sinne and after their new birth they haue sinne still dwelling in them Rom. 7 verse 14 15 16 17 18 c. Tim. But it is only mens actions that are not righteous the persons of the elect are alwayes righteous Silas This Text speaketh of persons no man again if persons bee righteous then the actions are not nor cannot be vnrighteous Tim. What followes of this Silas That all haue neede of the righteousnesse of Christ apprehended by faith that they may stande iust before Gods tribunall seate seeing all and euerie one be in their owne persons destitute of righteousnes nay full of vnrighteousnesse DIAL VII Verse 11 12. There is none that vnderstandeth there is none that seeketh God they are all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one Tim. VVHat is the drift of these Scriptures Silas To condemne all mankinde of sinne and therefore voyde of true righteousnesse wanting Christ who alone is the iustice of sinners Tim. Wherein doth the corruption of sinne appeare Silas First in the vnderstanding by ignorance Secondly in the affection by frowardnesse Thirdly in the actions by doing euill and leauing good vndone Or thus he accuseth the Iewes first of iniustice Secondly of blindnesse Thirdly of falling away Fourthly of deceite Fiftly of cursing Sixtly of cruelty Seuenthly of discord Eightly of prophanenesse Tim. Why doth hee say That all men are without vnderstanding Silas Because all men naturally doe lacke the true knowledge of God to Saluation euen as blinde men who for lack of eies see hot the Sunne though it shine neuer so bright and note that Paul setteth downe by negation what the Psalmist spake affirmatiuely keeping the sence though not the words by his Apostolike authority Tim. What was obserued here Sil. The pollicy of Sathan doing to all men as the Rauens do to the Lambs whose eies they first pick out when they will deuoure them Secondly the misery of man being in his most noble part that is his vnderstanding wounded and spoyled so as he perceiueth not the thinges of God nor can do 1 Cor. 3 14. Tim. Why doth he begin with the vnderstanding Sil. Because on this dependeth the whole life which cannot bee but euill when the minde is naught for ignorance is the mother both of errour Yee erre not knowing the Scriptures and of prophanenesse as it is written Ephe. 4 18. Tim. What learne wee from hence Sil. First to be humbled for our ignorance Secondly to pitty others that remaine still in ignorance being ready to instruct them and to pray for opening their eies Thirdly to thanke God for sound knowledge if wee haue any Fourthly to pray to God for an vnderstanding heart for wee haue it not by naturall instinct Tim. Why doeth he
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently they persist to ascribe mans iustification and saluation partly to grace partly to merite of works and thereby doe ouerthrow the doctrine of grace which is the very soule and life of a true Church for take away the doctrine of free election iustification and saluation and presently the very foundation of all religion is shaken to pieces so farre it is off that they can bee the true Church hauing cast downe the groundworke whereon it resteth Lastly it conuicteth such of error as vnderstand this text to bee meant of grace infused into mans heart whereas grace being set against workes therefore as workes doe sticke in men as in their proper subiect so grace heere spoken of hath no other subiect but God Tim. What doctrine doth arise out of the seauenth verse Silas First that in the Church of God there are sundry which seeke for righteousnesse and saluation and neuer obtaine it as Rom. 9 31. Tim. How comes this to passe seeing it is promised to such as seeke that they shall finde Silas The reason is because they seeke amisse and not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered First the manner that we seeke these things by faith and secondly that we intend Gods glorye as the end of our seeking see Rom. 9 30. Many Israelites failed in both these for they sought righteousnes and life by their owne workes and therefore obtained it not as it is written Rom. 9 31 32. and 10 3. And they robbed God of the glory of his grace Tim. What vse is to be made of this doctrine Sil. It warneth vs that it is not enough for vs to seeke to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine because they pray amisse and many striue to enter and neuer enter because they striue not aright so many seeke and neuer finde because they seeke God not for himselfe but themselues and for their owne benefites and not for loue of his goodnesse that they may praise his grace and set foorth his glory Tim. What other Doctrine from this 7. Verse Sil. That in the bosome of the Church of God there haue alwayes liued two kinds of people some elect and called some Reprobate and hardened This diuision beganne in Adams family in Caine and Abell whence did spring two Cities as Augustine obserueth one of God another of the world it was continued in the family of Abraham in Isaac and Ismael the one of them beeing the childe of the Flesh and the other the Childe of the promise Also in the house of Isaac in Esau and Iacob and Christ saith That at his comming two shall bee in the fielde the one taken and the other refused Luke 17 34. And lastly Paul writeth that of the same lumpe of mankinde there are made some vesselles of mercie to honour others vessels of wrath to destruction The high and soueraigne cause heereof is the wil of God shewing mercy to whom he will and hardening whom hee will Rom. 9 17. The subordinate cause and second reason is that there are two beginnings of mankinde the seed of the woman Christ Iesus the heade of the elect and the Serpent Satan the Prince of this world which begetteth children of differing and contrary dispositions and qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect and shall be saued and such as liue so securely as if none should perish and warns vs not to stumble though we see many wicked to be in the world Tim. What is the next Doctrine from this verse Silas That all the elect shall certainly bee saued for they attaine what they seeke for to wit Christ and his faluation as it is not possible for the Reprobate to bee saued so it is impossible that any of the elect should perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God which are vndeceiueable Thirdly the Prayers of Christ which can neuer be denied Lastly the power of Christ to whose keeping they are committed which is vnresistable Tim. What Vse of this point Silas First they are from hence confuted which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly heere is great comforte to such as haue the true markes of their owne election to assure vnto them their standing in grace vnto saluation in despight of Satan sinne themselues and the whole world For they are by grace of election kept from beeing hardned to destruction DIAL VI. Verse 7 8. The rest were hardned as it is written GOD hath giuen them the Spirit of slumber eyes that they shoulde not see c. Tim. VVHat is the sum of this Text Silas That the rest of the Iewes whō God had not elected were hardned by the iust iudgement of God as he proueth by a testimony oracle of holy Scripture Tim. What be the parts of this Text Silas Two First a proposition The rest were hardned namely so many as not being freely chosen of God did not obtain Christ and his righteousnesse vnto saluation all the rest besides these were blinded Secondly a proof out of holye Scipture to confirme the hardening of the Iewes it proueth two things not only that many Iewes were hardned because the Scripture had foretold it but whence this hardnesse came or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working it in time also it sheweth what this hardnesse is to wit a spirituall slumber or sencelesse sleepe of the soule or a shutting of eyes and eares that seeing and hearing they should neyther see nor heare vnto their conuersion Lastly how long this hardnesse did continue vppon the Iewes namely euen from Esay his time vnto the present time wherein the Apostle wrote vnto this day which must be referred vnto the end of verse 7. the rest cited out of Esay being enclosed in a Parenthesis Tim. What signifies the rest Silas The other Iewes which did not belong to the election of Grace but were reprobates and reiected of God Tim. What is meant by hardning Silas It signifies properly the thicke skinne of ones hands or feete with trauell or worke which is so barked or stifned as if it were pierced or pinched yet it is not felt but by translation from the body to the soule it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God This stubbornnesse is noted in Scripture by