doth this text contayne Sil. It containes a conclusion drawne from the circumstance of time wherein Christ shewed his loue by dying for vs while yet wee were sinners and enemies the summe whereof is thus much If Christ out of his loue dyed for vs being wicked nowe beeing through faith in his death and bloudshed iustified hee will much more saue vs from eternall punishment Tim. How is this conclusion amplified and enlarged in the 10 verse Sil. By comparing vs with our selues and Christ with himselfe according to diuers estates after this sort Before we beleeued we were sinners vng odly and enemies nowe wee are made friends and iustified Christ once dyed and by his death wroght much for vs now he liueth an eternal life and raigneth with his Father and can doe more for vs for if Christ by his death could doe so much as when wee were enemies to make vs friends and to iustifie vs being vn godly now that we are friends and he is aliue raigning in heauen hee is much more able to bring vs to felicity and glory Tim. Now we haue heard the scope sumnie and order of this text let vs heare the words expounded and tell vs what is heere meant by his bloud and by iustified Sil. By his bloud is meant the whole death and sufferings of our lord whether they were felt in soule or body and by being iustified is to bee acquitted from our sinnes and to bee accounted perfectly iust with God by Christs death and obedience imputed Tim. Doth Christ his obedience to death Iustifie vs alone without any other thing Silas Wheresoeuer iustification is spoken of there Christ and his bloud or death if faith bee not named are to be vnderstood with respect to faith which apprehends and applies it and on the contrary where faith is named and not Christ it hath reference to Christ. This doth appeare to be so first by those plaine places where it is said we are iustified by faith in Christ. Secondly by comparing Gen. 12 3. and Gal. 3 8. together also in this present Text in the particle Now which implieth that before while they were vngodly and vnbeleeuers they were not iustified Tim. What then do ye thinke the meaning of these wordes to bee Silas Thus much wee are iustified that is wee are freed from the guilt of our sinnes and accepted for righteous with God by his bloud that is through faith whereby we beleeue the bloud of Christ to bee shed to death for vs and those other thinges which he suffered to be suffered for our sinnes Tim. What is meant heere by wrath Silas Not onely all iudgements heere inflicted vpon the vnrepentant world but an eternall paine or punishment in the world to come proceeding from a iust and wrathfull God offended with mans sinne Tim. What learne we by this Sil. Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destruction of his creature but to feare it more then Hell for Gods wrath and displeasure is the greatest euill Tim. What is meant by being saued Silas Two things first our deliuery from the gulfe of perdition Secondly the keeping or preseruing of the faithfull vnto heauenly blisse Tim. But we are saued when we first beleeue and haue our sinnes forgiuen vs and are regenerated by the spirite of Christ as Christ said to Zacheus at his conuersion This day saluation is come to thine house Luke 19. Silas True that is the beginning but Paul speaketh heere of the toppe and perfection of our saluation which is the glorifying of vs in Heauen Tim. What learne we from this Silas That both the entrance and end the first beginning and last consummation of our saluation is from Christ by faith therefore they rob Christ of his glory which attribute any part of their saluatiō to any other as all sects doe saue true Christians Tim. What things were considered in the tenth verse Sil. A three-fold estate of Gods Children the first is of corruption they were enemies The second is of Grace they are iustified and reconciled The third is of Glory they shall be saued There is a fourth not named heere to wit the estate of innocency by creation Euery true Child of God must passe through all these Tim. What else is to be considered heere Sil. A two-sold estate of Christ one of humiliation he was dead the secōd of exaltation he now liueth In the former estate Christ merited for vs as our High-Priest in the latter he effecteth and applieth vnto vs all his merites as a King daily working and bringing vs towards the saluation once merited Tim. What doe ye gather from this Sil. This comforte that true beleeuers which haue their sinnes forgiuen them by Christ they haue good hope that they shall certainly bee saued the reason is plaine for if Christ by the merit of his death being beleeued in could set the elect being enemies in the estate of saluation now that he liueth surely hee is able by his power to set them being friends and reconciled in the possession of saluation Secondly from hence are reproued such as say that true beleeuers may fall from grace and perish also such as teach that they ought continually to doubt of their saluation as the Papists do teach Lastly it reproueth Gods Children which doe yeeld to doubtings of their owne saluation For this is an iniury vnto Christ as if he were not strong enough to saue them whom he was sufficient to reconcile This is a most excellent place for the infallible not probable and coniecturall as Romanists speake certainty of glory and perseuerance in grace Lastly wee are taught by example of our heauenly Father to make atonement with our enemies DIAL IX Verse 11. And not so onely but we reioyce concerning God by Iesus Christ our Lord by whom we haue receiued the attonement Tim. WHat doth this Text offer vnto vs Silas An amplification of that which was said before in the thirde verse of this Chapter to which it must be 〈◊〉 after this sort He had said verse second We reioyce vnder the hope of glory Then verse third he added a correction Not so but we reioyce also in tribulations now in the eleuenth verse he ioyneth a third member of glorying or reioycing not onely so but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much seeing we haue God reconciled vnto vs by Christ euen vnto our certaine and assured saluation in heauen wee reioyce not in our hope of glorie to come nor in afflictions present but especially in the knowledge Faith of this great grace and fauour of God the father vnto vs through his Sonne Tim. What be the parts of this Text Silas First a dutie to reioyce Secondly the cause heereof because God is reconciled and become our Father in Christ. Thirdly the meanes how we attaine this reconcilement in that we receiue it to wit by our faith in
of those singular thinges without fruite for the whole Scripture is profitable howsoeuer wee may not become followers of them therein yet there is of euery Scripture a profitable vse perpetuall to all times Tim. What other things may bee noted from this ground of the Apostles application Sil. Sundry things first the sauing vse of the Scriptures is proper to the faithfull for whose good alone they were written a speciallmercy Scondly that diuine trueth must bee prooued by diuine Scripture and not by humaine writers which are of no authority in matters of saluation Thirdly examples serue very well to declare doctrines and commaundements because to thinges hard and doubtfull they bring great light and cleerenesse for that in them the minde and sences both are ioyned together Fourthly we learne that it is a great comfort to the faithfull to bee made equall to Abraham in iustification To Iusticiaries mercenarie hypocrites infidels and prophane vnbeleeuing worldlings it hath no comfort Tim. What is the fourth thing contayned in this text Sil. To lay forth the two principall thinges whereunto faith leaneth to witte the death and resurrection of our Lord. For Christ dead and raysed againe is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support stay to itselfe Therfore the Apostle doth ioyne his death and resurrection togither because neither his death without his life nor his life without his death could any whit auaile vs to Saluation Hence are they in Scripture so often ioyned togither Pagans can beleeue that Christ being a man died but that he is risen they do not Tim. Who deliuered Iesus to death Sil. Iudas for his gayne the Iewes for enuy Christ deliuered himselfe for his Fathers will to obey it God the Father deliuered his Sonne for the redemption of sinners out of his loue as it is written So God loued the world Iohn 3. 18. This last deliuering is meant here Iudas Christ God did one and the same thing but not for one and the same end therefore Iudas a sinner and God iust Tim. What was learned hence Sil. That the whole efficacie of Christs death doth depend vppon Gods free will and decree that is that his death had beene of no force to satisfie Gods wrath had he not dyed according to the determination of his father and this is that which is written Iohn 6. 27. Him hath God the Father sealed Tim. To what death was Christ deliuered Sil. To the most shamefull and cruell death of the Crosse his bare death is not onely here meant but all the miseries of his life yet his death onely is named because it was the perfection of all and that wherein his obedience most appeared the top of his obedience Epilogue of his passion Tim. What necessity was there of his death seeing hee was free from sin in himselfe Sil. Although himselfe had no sinne yet our sinnes were all imputed to him as to our surety and pledge who was to answere for vs. But further this was the end for which hee dyed that ouercomming death in his resurrection he might fully satisfie for our sinnes For death by GODS iust decree was pronounced the wages of sinne Genesis 2. we had surely suffered it eternally if our Mediatour had not both borne and conquered it Tim. What sins doth he speake of Sil. Not our light and common infirmities but our most grieuous and haynous sinnes by the which wee deserue euen to fall from the grace of God if he should deale with vs in rigour not his but our sinnes were the cause of his death which suffied for all hath acquitted vs from them all one and other Tim. What learne we from hence Sil. Very many things first that we are bound to loue Christ who so loued vs. Secondly we must loue our enemes as Christ Iesus dyed for his enemies Thirdly sinne is a most loathsome thing being the cause of Christes accursed d at h Fourthly that there is iust cause of beeing humbled by this consideration that wee were the meanes of Iesus death wee killed the Lord of life Fiftly there is matter of great comfort to heare that our greatest sinnes are done away by his dying for vs for his bloud was of infinite value being the bloud of God Acts 20. Sixtly that all men must be fearefull to offend God who shewed himselfe so mercifull and so iust in the death of his sonne iust to his Son standing in our roome but mercifull to beleeuing sinners whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually Tim. Did Iesus remayne in death Sil. No surely for then he should be thought to dy for his owne sinnes also to be but a meere man and therefore he rose againe euen to declare that hee was God and absolued from our sinnes and wee in him for in that death could not hold 〈◊〉 in his denne and house that made it manifest that our sinnes which hee tooke vppon him were all discharged that we might be iust through him This is the meaning of that which is here written Hee rose againe for our iustification Christ is sayd to be raised of God who deliuered him and of himselfe for God doth all things by his Son Tim. Is there any other fruit of his resurrection Silas Yea for thereby Christs members are raised vp to newnesse of life Rom. 6 4. Also it is a pledge of our resurrection to life eternall at the last day 1 Corm 15. Lastly in his resurrection he began his exaltation vnto glory and hath giuen sufficient testimony and declaration of our absolution from sinnes out of which sithens he was deliuered as his raising againe did proue for he had stayed in death if but one sinne had beene vnsatisfied for heereby we haue assurance of our iustification in him CHAP. V. DIALOGVE I. Verse 1. Therefore being iustified by faith wee are at peace with God through Iesus Christ our Lord. Timotheus WHat is the connexion or dependance betweene this Chapter and the former Also tell me the argument of this Chapter and of what parts it consisteth Silas Paul hauing taught in the last verse of the former Chapter that mans iustification before God was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended now he continueth the same argument and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification both to present comfort and life eternall in the heauens Vpon the rehearsall and demonstration of which benefits as the two principall parts this Chapter standeth For first he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord beginning with iustification the foundation of reconciliation peace whence the rest do yssue to ver 5. after followeth the demonstratiue confirmatiō of the same to verse 19. Vnto which is anexed an answer touching a question wherefore the
A COMMENTARIE vpon the most Diuine Epistle of S. Paul to the Romanes CONTAINING For Matter the degeneration of our Nature by Adams Fall and the restauration thereof by the Grace of CHRIST Together with the perfection of Faith and the imbecillity of Workes in the cause of Iustification of elect sinners before GOD. For forme and maner of handling it hath The COHERENCE and METHOD The SVMME and SCOPE The INTERPRETATIONS DOCTRINES The REASONS and VSES of most Texts All which are set downe very Familiarly and Compendiously in forme of a Dialogue betweene TLMOTHEVS and SILAS By Thomas Wilson one of the six Preachers in the Cathedrall Church of Canterbury ¶ Our beloued Brother Paul according to the Wisedome giuen him of God hath written vnto you which the vnlearned and vnstable peruert to their owne destruction 2. Pet. 3 15. ¶ What Epistle of Paul is not more sweete then Honie AVGVST ¶ The sublimity of Pauls minde went beyond the Heauens Chrysost. ¶ This Epistle is a Catechisme for Christians and a perfect body of Apostolicall Doctrine Paraeus LONDON Printed by W. Iaggard dwelling in Barbican 1614. The Authors Epistle to the Christian and Courteous Reader THe counsell of the Heathen Poet for the maturity of publique writings Nonum prematur in annum hath not beene of me altogether neglected for I begun the exposition of this pairelesse Epistle some seuen yeares sithence at least after I had serued three whole Apprentiships in the Ministerie of the glorious Gospell of God According to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our latter thoughts bee wiser then our first I went ouer it againe by Catechizing Questions and Answeres in my Charge when I had once finished it by Lectures or Sermons All this while I had not a peece of a purpose to publish it being resolued it shold serue as Seede for that portion of the Lordes fielde and Husbandry committed to my care and trust partly because diuers learned Commentaries of Moderne Writers both forreigne and domesticall and some of them in our Mother-tongue were already extant vpon this Epistle but especia'ly for that Iiudged my selfe farre vnsufficient for such an enterprise As there was small reason after such burning lampes to erect my obscure light so I saw great reason to esteem my worke very vnworthy the publike view of this lettered and iudicious Age. Yea though sundry of my fellow-helpers in the Lord who by occasion of their businesse in our Citty were partakers of part of these Labours both by word and writing out of other Diocesses solicited me both earnestly and often For all this I suffered it to lye by mee rudely drawne out in Papers for mine owne priuate vse At last being much mooued thereunto by three seuerall Letters I was willing to part from my Coppie with expresse charge to him who receyued it a Friend in London vpon good Reasons rendred that it should onely bee surueyed by some skilfull Ministers to haue their opinion and aduice about the fitnesse of the publication cre it came vnto the authorized Licenser for two eyes see more then one And in matters of this kinde it is wel knowne to some I haue not trusted my selfe Euerie man in his ownc cause is party and therefore partial Lookers on often see more then the Actors doe But being preuented it was put into the Examiners hand before I had set too my last hand Afterward it was by my friend sent downe to me to be polished and perfected Perceiuing how heauens prouidence had brought it thus vppon the stage that it might both see and giue light what was I that I should resist it Where it may be marked that where God leadeth the way there it is safe following and comming after I yeelded the more willingly considering the motion and opinion of many Iudicious friends touching the fruitfulnesse of it did cal it out also for that my other weake endeuours in this kinde namely my Dictionary of the Scriptures found gracious acceptation entertainment of this present worke I haue the more reason to hope well not onely because of the excellency and variety of the matters handled and namely in the manie and maine differences betweene the ancient faith of the Romanes to whom Paul wrote and the newe vpstart opinions of our seduced Romanists against whom wee preach and write but also for the vnusuall and not vnprofitable manner of teaching by Interpretations Doctrines Reasons and Vses a forme wherein neuer any Comment on this Epistle was set foorth before As Iacob when his Sonnes were to trauaile into Egypt for Corne prayed for them saying The God almighty giue you mercie before the man so to this Treatise being to trauaile into many places I wish that it may finde fauour in their eyes that shall reade it To which purpose gentle Reader whosoeuer thou be suffer me to aduertise thee of some fevv things whereof I thinke it requisite thou shouldst take notice somwhat to excuse such faults as in such a worlde of matter I could not but run into beeing a man and more subiect to erre then inumerable other men 1. First thou hast here but an Epitome abridgement of longer discourses for the points of doctrine were largely followed furnished in my Sermons which in this Dialogue are contracted Wherein if you meet with some tautologies and super fluities or with dislocations som things not set in the right place or claudications and defects impute it I pray thee to the multitude of businesses being 3. times at least euery weeke in the publike vse of my Ministry whilst I did peruse prepare this to the Presse 2 Whereas some Doctrines are but lightly touched left bare without any amplification it is eyther because they were more obvious and casie or else are enlarged in some part of the Booke or because the volume would haue swolne too much if I had dilated all alike Looke for these tearmes Coherence Scope Sum Parts Interpretation Doctrines c. but sometime pointed in the Margent yet mostly noted in the body of the Booke as will be of any heedfull Reader easily obserued 3. Howsoeuer this whole Booke seeme and indeede is bigger then at first was thought of the Epistle beeing exceeding rich in Doctrines whereof thou hast scarse the gleanings yet the particular Dialogues will be deemed rather too compendious Matters being rather pointed at with the finger then explicated to the ful not so much the truth spoken out as an hint giuen what might be spoken leauing good grounds of Meditation to such as haue the gift and Art of Meditating 4. These things were preached in a popular Auditory for the most part where care was had to vtter high things in homely plaine words therefore the learned are to beare with it if they alwayes finde not the sublimity of the stile to answere the Maiesty of the matter I had rather speake fiue words to edification then a thousand to vaine ostentation And because I did not enioy
was the end of Pauls purpose to Trauaile vnto Rome Silas To confirme them in the faith Tim. In what Respects did they lack confirmatiō or strength Silas In fiue Respects First because their Fayth was weake for we all know in part and beleeue in part 1. Cor. 13 9. Secondly their enemie Satan was craftie and strong Thirdly the assaultes against their faith both many and manifold Fourthly dangerous it was to bee ouercome Fiftly verie many seeming strong haue bin ouerthrowne by Satan From whence we may Learne that they which haue beene comfirmed by the comforts and exhortations of the word haue still need to receiue spiritual strength to arme them against new encounters Tim. Whence had they this strength Or by what meanes is it attained Sil. From the ordinance of Christ in the Ministery of the word and from publicke Prayer to Christ to blesse his owne appointment as also from earnest priuat praier and conference with the godly From diligent Reading and Meditation Tim. By what similitude may this be expressed Silas Of Raine which refresheth the thirstie land of Meat which cheareth the faint bodies through Gods blessing vpon them so the raine and food of Heauenlie Doctrine by the blessing of God refresheth the Christian soule being made faint and wearie with sinnes temptations Tim. What Vse is to be made of this point Silas First that as we desire to be inwardly strengthned we should giue eare vnto exhortation Secondlie that exhortations must be giuen with a sanctified mind that only our Neighbors profit bee sought with Gods glorie all corrupt respects whatsoeuer beeing abandoned Lastly that we do constantly and humbly vse all the former good meanes ordained to be meanes of our confirmation Tim. But wherefore doth the Apostle say That he would take comfort from the Romanes as well as giue Consolation vnto them Silas To shew that the strongest may bee edified and holpen euen by the weakest and not onely to declare the great modesty of the Apostle who Wrote as hee thought feeling a want and weaknesse in himselfe both in knowledge 1. Cor. 13. and in the guifts of regeneration Rom. 7 15. Tim. What Reasons of this Silas First God doth not giue his guifts all to one but so as one Christian shall neede anothers helpe Secondly he wil trie and exercise the humility of the most perfect Thirdly he will thereby norish loue among his Children whiles one stands another in such sted Fourthly he will get himselfe glory by doing his owne work by the feeblest meanes Lastly he will allow that absolute perfection is not to be found out of heauen Tim. What vse is to be made of this truth Silas First it comforteth them of the least gifts seeing God can and doth vse them to strengthen men of the best gifts and strongest Christians Secondly it serueth to admonish the stronger to suffer exhortations councell from their Inferiours as Moyses did from Iethro Apollos from Aquila Dauid from Abigaile Lastly it reproueth such as scorne the councell and help of such as be their inferiours in place and guifts Tim. What other thing may bee taught from this Twelfe Verse Silas The Nature of Faith which is to communicate and impart it selfe to others by the work of loue Faith workes by loue Gala. 5 6. Tim. By what Similitude was this set forth Silas Of Leauen of Fire of the Sunne and of God the Author of it all which doe communicate their properties to others and so doth Faith delight to expresse its inward force and vertue Tim. What doth follow heereof Sil. That such as doe not indeuour to strengthen others according to their guifts and calling it is a token that there is no Faith in them but that which is dead and like a withered Tree and dryed wombe which be vnable to bring forth fruite Tim. How may the Faith of Paul profit the Romanes Silas Two waies first by his faith he obtained increase of such spirituall guifts as he bestowed on them euen as their owne faith made them fit to receiue those guifts Secondly his faith stirred him vp to referre and vse those guifts he had to the good of others and to Gods glory Tim. What good came to him heereby Sil. In comforting and enstructing others he comforted and enstructed himselfe euen as Iron 〈◊〉 Iron and one hand washeth another otherwise then it is with the stone which wher 's the knife but it selfe remaines blunt and dull whereas Christians by teaching others doe teach themselues Tim. How was this further declared Silas By a dissimilitude betweene earthly and heauenly goods as thus Our earthly goods being giuen out we haue the lesse but heauenly blessings encrease and multiply towards our selues by the vse of them towards others For the faithfull by mutuall exhortations doe profite in the faith and it is knowne that Ministers comforting the sicke are comforted againe by them Tim. How might the Faith of the Romanes profit Paul Silas In prouoking them to pray for him and for the successe of his Ministry and also in moouing them to Minister to him consolations both inward and outward according as his occasions required all which bee the fruits of 〈◊〉 faith Tim. What was taught from these words I would haue ye know c. Silas That it is fit and requisite the people should know how well and heartily their Pastor loues them for it will breed loue in them towards him or else make them excuselesse Also it breedeth a boldnesse in them to resort to him vpon iust occasions as his wisedome and Grauity will cause them to come reuerently Tim. Wherein did Pauls loue further appeare Sil. In a purpose to come to them for their spirituall good of which purpose he was letted eyther by Sathan or by Gods speciall direction or by incident occasions of the Church When Paul would haue come to Thessalenica he saith That Sathan was the lette that he could not come 1. Thes. 2 18. Sathans impediments which he casteth in the way of Teachers to hinder them in their course be partly by raising vp Schismes and Heresies as in the Church of Corinth and Galatia partly by stirring vp persecutions and aduersities as he got Iames and Peter cast in prison at Ierusalem Acts. 12. and Antipas to be slaine at Smirna 〈◊〉 2 13. And Paul himselfe complaineth of a grieuous persecution which he suffered in Asia beeing tempted beyond his strength and brought into despaire of his life 2. Cor. 1 8. Sometime Paul was letted by God himselfe who by manifest Oracles called him backe from his intended enterprises Acts. 16 6. Where Paul purposing to preach the word in Asia was commanded in a vision to goe into Matedonia verse 9 10. Thirdly the necessities of the Churches encreasing euery day more and more occasioned the alteration of his purpose Paul seemeth to giue this reason of his not comming to the Romanes when he had decreed it That the estate of the Churches where he remained required his longer
good duties if for a lesse he neglect a greater or hinder one duty by another as to be collecting for the poore when they should attend the word or to be busie in reading and priuate prayer when they should bee giuen to publike deuotion Tim. Come nowe vnto the sixth priuiledge spoken of in this Text and tell what instruction is that hee speaketh off what is meant by instructing Sil. That which is by Catechising or such as is fit for children to enter them into religion to make them vnderstand the principles thereof Tim. What is the manner of Catechising instruction Sil. By questions and answere as Math. 16. 13. 14. and Acts 8. 30. 31. Tim. What difference is there betweene Catechising and Preaching Sil. The one is short the other is a more large treatise the one belongs to weake ones and beginners the other to all both strong and weake the one is as the laying of a foundation the other is as a building vp to perfection the one is redeliuered the other not Tim. How ancient is this exercise Sil. Very ancient practised before the lawe by Adam and Abraham vnder the law by Dauid and in the time of the Gospell by Christ and Paul as Heb. 6. 1. 2. Tim. How may it appeare that there is a necessity of this duty Sil. By the commaundement Deut. 6. 7. also 〈◊〉 6 4. Secondly because this kinde of instruction is compared to milke Heb. 5. 13. and to the laying of a foundation Heb. 6. 1. and to the teaching of principles Thirdly also by the resisting which Sathan maketh to this worke Lastly because it is an ordinance of GOD for good to his elect therefore it is necessary being a part of the holy ministry Tim. What is the vtility and profit of Catechising Sil. Manifold first it prepareth vnto ripenesse in knowledge Secondly it enableth to descern truth from errour Thirdly it fitteth for the receiuing of the communion Fourthly it causeth Christians to heare sermons more profitably as by taking in milke children are at length made able to beare strong meat DIAL XIII Verses 19. 20. And perswadest thy selfe that thou art a guide of the blind a light to them that are in darknes a teacher of the ignorant an informer of them that lacke discretion Tim. WHat was the drift of these words Sil. To shew the pride and vanity of the Iew euen of their chiefe Doctours despising all other people as babes and idiots in comparison of themselues yet they had no sparkle of sound knowledge in them but were as bladders full of winde Tim. What especiall things were learned out of this Text Sil. That ignorant and vnlearned persons are likened to the blinde and to such as be in darknesse for whether by blinde we vnderstand Gentiles or vulgar Iewes the vnskilfull be meant here Tim. Whereof did this put vs in minde Sil. Of sundry and very profitable lessons first that ignorant persons see not their way to heauen as blinde men see not their earthly way Secondly as blinde persons are soon misse-led from the way so are ignorant persons soon seduced Thirdly as we pitty the blinde so we are to pitty the ignorant Fourthly as wee are ready to leade the blinde in their way so we must doe towards the ignorant Fiftly as they in darknesse and blindnesle are in danger of taking bodily harme so are the ignorant in danger of spirituall hurt by falling into sinne and errours Sixtly as the blind haue no comfort of the Sunne so neither the ignorant haue any comfort of the word whiles they remayne such Tim. What other things were learned out of this text Sil. That teachers are called guides and lights and should bee able to enlighten others though these meant here by our Apostle were nothing lesse then such in truth whatsoeuer boasts they made delighting to be called masters Rabbi Teachers Scribes Tim. Whereof did this admonish vs Sil. Of diuers good instructions as first that there is a necessity of teachers as of guides in our iourney to heauē Secondly that teachers ought to haue more skill in Gods matters then the hearers as a guide ought more perfectly to know the way then the party guided Thirdly that hearers ought to loue and recompence their teachers as trauailers doe their guides Fourthly that great is the losse of skilfull guides and lights it is as the falling of the light and starres from heauen Lastly that great is their vnthankfulnes which do abuse their teachers as if one shold abuse his good guide Tim. What other things were noted out of this text Sil. The nature of pride in this that it is said thouperswadest thy selfe noting to vs that they were such in opinion rather than trueth being puffed vp with the vaine perswasion of great knowledge Tim. What is that that pride works in men Sil. It causeth them to be puffed vp through the knowledge of Gods word to perswade themselues to be what indeed they are not From whence proceedeth these two things first a contempt of others which haue lesse knowledge Secondly an enuying of such as are praysed aboue them for greater knowledge Tim. What remedy for this disease Sil. First to consider that our knowledge is the guift of God Secondly to thinke that the more knowledge wee haue the more we are indebted to GOD and haue the greater account to make Thirdly that others excell vs as farre both in knowledge and other guifts as we can excell our inferiours in knowledge Fourthly that our knowledge is ioyned with great ignorance and with many other wants and deformities Fistly that the abuse of our knowledge by pride is oftentimes grieuously punished of God with heresie and prophane life Sixtly that when our knowledge is through loue applyed to profite others it is much encreased through Gods blessing Tim. What is meant by the forme of knowledge Silas An appearance and shew of knowledge with an opinion that they could infuse that knowledge into others DIAL XIIII Verse 21 22. Thou therefore that teachest another doest thou not teach thy selfe Thou that sayest steale not doest thou steale Thou that sayest a man should not commit adulterie breakest thou wedlocke Thou abhorrest Idols and yet committest Sacriledge Tim. VVHat is the drift and matter of this Text Silas To shew how the Iewes abused and reproached the name of God by their euill life were very hypocrites their maners not being sutable to their teaching and profession not dooing what they taught others Tim. What be the parts of this Text Sil. Two First a reprehension Secondly a confirmation of it by Scripture Tim. What is the sum of the reprehension Sil. That the Iewes by their sinnes which they did contrary to their knowledge did dishonour God and therefore were far off from true righteousnesse this reprehension is set downe by Interrogation or Question the better to affect them with shame and pierce their dull and hard hearts which would hardly bee mooued with soft and gentle words
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
depriued of the glory of God and are freely iustified by his grace thorough the redemption which is in Christ Iesus Tim. WHat be the parts of this Text wherein this former Doctrine is more fully opened and illustrated Silas Two First a generall necessity of iustification Secondly two causes thereof the efficient and the matter Tim. What is the meaning of this 23. verse Sil. That all through 〈◊〉 are depriued of the righteousnesse wherein God is most glorified Or thus as some expound it all the elect by reason of their sinfull nature and life are voide and destitute of eternall life which consisteth in the participation of Gods glorie and therefore are depriued of righteousnesse to which belongeth the promise of glory Tim. How proue ye that al men haus sinned Sil. First by the authority of Scripture 1 Iohn 1 6 8. and Iames 4 2. Secondly by common experience because it hath beene seene in all ages that the best men haue sinned as Noah Lot Abraham Dauid Thirdly by the testimony of conscience which doth witnesse vnto euery man that he is a sinner and doth bring dread and feare of iudgement for sinne Lastly the iudgements of God which are so common in the world do tell vs that no man is without sinne which sticketh close to mans nature euer in the godly till the dissolution of nature Tim. How many wayes do men sinne Sil. Not a few but many not one but sundry waies as originally actually by omission and commission against God and man in thought word and deede of ignorance of negligence of presumption secretly openly in matter and in manner in substance in circumstance against Law and against Gospell Tim. What vse make you of this point Sil. It reproueth the Papists which ascribe freedome from sinne to the virgin Mary and also other Heretickes which hold an absolute freedome from sinne in the regenerate euen in this life Secondly it teacheth vs to thinke of other mens sinne with compassion considering our owne Thirdly it serueth to humble all men and to driue them out of themselues to Christ to feeke righteousnesse in him and to bee full of awe and watch seeing there bee so many wayes to misse the marke and but one to hit it Tim. What is meant by the glory of God Silas Some thinke it is the perfect righteousnesse of Christ the imputing whereof to the beleeuers is much to the glory and praise of his free grace and good will But I think it is hereput for eternall life which standeth in the fellowshippe of Gods glory and that this is the meaning may appeare by the worde destitute or depriued which signifieth one that fainteth in a race falleth short of the goale nowe eternall life is the goale of our race the price of the high calling of God Philip. 3. Tim. What vse of this poynt Sil. That through sin wee are most miserable as hauing thereby lost the chiefest thing which is Gods glory in the fruition whereof is all our happinesse which should make vs loue Christ by whome it is restored Tim. What learne we hereby that wee are freely iustfied by his grace Sil. That which mooued the Father to giue his Son to vs was his free fauour Secondly it proueth that faith iustifieth onely for were we iustified by workes but in part we could not be iustified by grace Rom. 11 6. If of works not of Grace Tim. What is the matter of our Iustification Sil. The redemption which is in Christ Iesus by which is meant a deliuery from sinne and misery by the merit and power of Christes bloud shed of which redemption wee haue the beginning now and looke for perfection in heauen Tim. What learne we from hence Sil. First the exceeding loue of Christ giuing himselfe a ransome for sinnes Secondly the exceeding daunger of sinne hauing inthralled vs to Sathan and hell Thirdly the exceeding great duty of thankfulnes we owe to Christ our Redeemer Note that wee are saide to bee iustified freely though Christ laide downe a price and wee bring faith which is an act of our will because God freely gaue Christ and freely workes faith in vs which iustifieth in respect of the obiect Christ and not as it is an act or worke of ours DIAL XIIII Verse 25. Whome God hath set foorth to bee a propitiation through faith in his bloud to declare his righteousnes by the forgiuenes of sinnes that are passed Tim. VVHat doth this text set forth vnto vs Sil. All the causes of iustification yet more fully Tim. Shew vs these causes what they be Sil. The efficient cause is God the matter is Christ our atonement the instrument is faith the end is the glory of God in the declaration of his righteousnes Tim What learne ye by this that God is said to set forth Sil That wee must seeke the first and soueraigne cause of saluation not in Christ but in God vpon whose eternall loue it doth depend Tim. What learne we hereof that Christ is saide to bee set forth of God Sil. That the doctrine of the Gospell is no newe thing inuented by men but commeth from heauen beeing a diuine truth Tim. But how many wayes is Christ said to be set forth Sil. Two wayes first by the reuelation and preaching of the gospell wherein things to be beleeued concerning Christ and our saluation are propounded to vs and set before vs. Secondly therein the Spirit of Christ inspireth vs with faith and perswadeth our minds to assent to the things shewed and propounded being good and mostioyfull things Tim. But may not this of Gods setting forth his sonne be referred to predestination Sil. It may so because thereupon dependeth the merit of Christs death Now if yee take it so that God in his predestination decreed to set forth his son then the meaning is thus much that touching our reconcilement to God by the redemption of Christ we must account that this commeth to vs by the onely determination and free purpose of God The reason of which purpose seemeth to be this that God meant to restore the world to his first estate by him by whome it was made at the first Tim. Christ the matter of our Iustification why is he called Our Reconcilement Tim. Because Christ is the true propitiatory as the word heere vsed doth signifie our Propitiatour or Reconciliator for he doth allude to the propitiatory or Mercie-seate of the Law which was a figure of Christ in these three things First out of the Mercy-seate were the Oracles giuen so by Christ we are shewed the Oracles of the will of God as touching our saluation Secondly God was saide to dwell at the propitiatory so in Christ the whole fulnesse of the Godhead dwelleth corporally Col. 2 9. Thirdly there God was made fauourable to the people so is God by Christ alwayes pacified and reconciled to vs Col. 1 18. Tim. Why is Christ our onely reconcilement Sil. Because he is a man free from sinne Secondly
the promise therefore also he had righteousnes by beleeuing Thus most commonly the purpose and connexion of this text is laide downe by interpreters But Maister Beza and Paraeus wil haue it not a new argumēt to proue the principall thing in question viz that righteousnesse is by faith for this is not the thing concluded but the medius terminus or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith not they which walke in the steppes of his circumcision or works for the lawe viz. workes of the lawe naturall or written is nothing to this child-ship as I may speak reason is because the promise giuen to Abraham to bee heire of the worlde or to haue the world his inheritance came to him by the righteousnesse of faith therefore they which walke not in Abrahams workes but in his faith be his children as Abraham became their father not by his working but by beleeuing If this sence and coherence be iudged best then by world the beleeuers dispersed and scattered ouer the worlde is meant also there is an Ellipsis of the worde giuen which should bee added to promise and the particle disiunctiue or hath couched in it a close obiection as thus Be it that the promise of being father of many nations and heire of the world were giuen to Abraham on condition of his beleeuing yet to his seed it might be on condition of workes no saith Paul in no wise the reason is rendred in the next verse because so the promise of the inheritance and faith should be void and of no effect Tim. What is meant here by the world as you doe Iudge Sil. Some say the land of Canaan at least typically and mystically some by it vnderstād all the beleeuers which are dispersed through the worlde as is aforesaide some by it vnderstand all the creatures of the world which are the inheritance of Abraham and euery faithfull person and I take it to be meant of the world to come euen of the possession of saluation in heauen of the celestiall inheritance That this is the meaning may appeare by the whole former treatise of iustification also by the 14. verse of this Chapter wherein by heire none can bee meant but the heires of eternal life if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other it is not a misse Tim. What learne ye hereby that this inheritauce of heauen dependeth vpon the promise of grace Sil. That beleeuers may surely looke to haue it in the end because the promise doth not deceiue seeing it is his promise which cannot lye Secondly wee learne that it behoueth the faithfull to haue an eye still vpon the promises and to haue their refuge thither when they shall be assaulted as a chased Hart flies to the colde broke and the fearfull Coney to the rocke or borrow so wee being tempted run to the promises Tim. Vpon what condition was this promise giuen or made of God to Abraham Silas Not vpon condition that he should fulfill the Law because the Lawe was published long after the promise and therefore could be no condition thereof againe none can possibly keepe the Law But the promise was giuen vpon condition of beleeuing namely that Abraham his seede should embrace it by faith Tim. What doth this shew vnto vs Si. The necessity of Faith in that we are not partakers of the promises without it 2. the excelency of faith that to it the greatest promises are made Lastly frō hence we are exhorted to labour and striue to attaine the guift of Faith and to encrease it if we haue it labouring against hinderances Let this be further noted that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance yet it cōprehends the church of Christ ouer the world as a spirituall heritage yea the right to temporall things in this world 1 Cor. 3 21. and all this thorough Christ the promised seed DIAL VIII Verse 14. For if they which bee of the Law bee heyres then is faith but vaine and the promise made of none effect because the law causeth wrath for where no Law is there is no transgression Tim. WHat is the drift of this Text Silas To proue that the inheritance of heauen is not giuen on this condition that the Law be fulfilled by vs and therefore it is giuen on condition of beleeuing This is proued by a reason taken from absurdities or from contraries which is thus That if the inheritance be got by fulfilling the law then faith is void and the promise of none effect or more plainly thus If saluation bee giuen on condition of woorking or doing then it must needs be that faith which beleeues the promise is idle and so the promise is also idle and frustrate which were an absurd thing either to thinke or speake so for God neither doth or promiseth ought in vaine Tim. Hath the reason good waight and firmenesse if it bee framed from the law of contraries Sil. Yea for to haue saluation by merite of our workes and to beleeue that it is giuen vs by vertue of a free promise these two are so contrary that if merit bee granted beleeuing is clean destroyed and if beleefe be taken away then the promise vanisheth the promise the law workes and fauour in this case of iustification cannot agree together as Rom. 4. 4. Tim. What is meant by them which be of the law Sil. This phrase in Scripture signifieth two things first by them of the law is meant the Iewes which are circumcised to whom the law was giuen Secondly such as challenge claime saluation by merit of works or vpon condition to fulfill the lawe so it is taken here now the lawe thus taken for merit of workes doth suppose a debt destroyeth grace being quite opposite to the promise Tim. What is meant by this that faith is vaine and the promise voyd Sil. That is to say faith should be required of vs in vain and the promise of God made in vaine if the inheritance of heauen came by workes but it were a very absurd and wicked thing to say thus as apeareth by these reasons First because God doeth nothing in vaine Secondly because none can in any wise keepe that condition of fulfilling the law therefore the promise of grace and faith bee most needfull and necessary without which our mind would alwayes be full of distrust the law being vnpossible Tim. But if the law and the promise be so contrary that the putting of the one destroyeth the other howe is it that God hath annexea so many promises to the law Sil. There is a difference to bee put betweene the promises of the law and of the Gospel for the promises of the Gospell bee of remission of sinnes iustification the holy Ghost saluation these are not made to the lawe that is
obserue in the vnlikenesse or dissimilitude in verse 15 Silas These two things First the vnlikenesse set downe plainely that the sinne is not as the gift Secondly that wherein it doth consist for if through the offence of that one c. Tim. What is 〈◊〉 heere by gift But yet the gift is not so Silas The righteousnes or perfect obedience of Christ in keeping the Law nowe this is tearmed a guift to teach vs that it is free and becommeth ours not by desert of workes or dignity of person but because it is giuen vs of mercie euen contrarie to the merite of our deeds Tim. What is meant by offence Silas It is as much as fall and is put heere for sinne Adams sinne was his fall Tim. What learne ye heereby that sinne and fall are knit together Sil. How dangerous a thing sinne is which bringeth with it a fall euen as deepe and perilous as from heauen to hell from the heighth and top of all happinesse to the lowest bottome of misery Tim. What followes of this Silas That seeing such a fall followes sinne sinne is to be fled as one would shun a breakenecke downfall with all godly care and watchfulnesse before it be committed and repentance afterward Tim. Tell vs now wherein consists the vnlikelines betweene Adams sinne and Christs righteousnesse Sil. Heerein the righteousnesse of Christ is of more great strength and efficacie to iustifie then Adams offence was to condemne Tim. Now open the wordes what is this he saith Manie are dead through the offence of one Silas By one he meaneth Adam by many he meaneth all it being set against a few by dead hee meaneth separated or cast out from God vnto euerlasting death Tim. What do ye obserue heere Sil. This thing peculiarly that the infinite and Diuine Iustice is a wonderfull scarfull thing seeing it being but once hurt in one offence of Adam yet inflicted extreame and eternall misery on a whole worlde of men oh let that Iustice be dreadfull to thee Tim. What dooth he heere meane by Grace and guifte by Grace Silas Some thinke Grace doth signifie Gods fauour and Gift the holy Ghost and such good thinges as wee obtaine by him Tim. But how thinke you these words are to be taken Silas By Grace is vnderstoode Christ his righteousnesse whereof the grace and free fauour of God is the roote and fountaine Tim. What signifieth that gift by Grace Silas That most blessed condition wherein they bee which haue Christ his righteousnesse of frec fauour imputed to them Tim. What is that blessed condition Sil. That they are not onely absolued and quit from all guilt of sinne both Adams and their owne and so from all punishment temporall and eternall but also are adorned and cloathed with Christs perfect iustice innocency euen to the obtaining of eternall life Tim. By what similitude do ye explaine this difference betweene Grace and gift by Grace Silas Of a poore miserable man in bondage for debt to his Prince who not onely hath his debt freely discharged by his Soueraigne and King but withall hath a large treasure of many thousand pounds giuen him The treasure bestowed by the Kings Liberality is grace because it comes of free fauour and his happie condition in that of poore he is made rich may be called Gifte by Grace so it fareth in the case of a sinner Christs righteousnesse bestowed vpon him freely is Gods grace and the gift by Grace is that blessed condition wherein he is set through that righteousnesse imputed to his faith being of a sinner made perfectly iust and the child heire of God euen heire annexed with Christ. Rom. 8 17. Tim. What is meant by this that grace hath more abounded Sil. That the righteousnes which commeth by Christ doth in many degrees exceed in excellency and force the guilt and hurt that came by Adam Tim. Declare this vnto vs how grace hath farre exceeded sinne Sil. Because by the grace of Christ we haue forgiuenes of sinne we are regenerated and adopted to be the sonnes of God we are become brethren of Christ his members heires of his kingdome yea heires of this world also for all is ours 1 Cor. 3 22. By what similitude can ye expresse this super aboundance of gracs Sil. Of a Surgeon not onely healing a wound by his medicine but making one stronger and fairer then before Secondly of an Emperor not onely drawing a wretch out of prisou but aduancing him to all manner of riches and dignity so hath the grace of God abounded not onely for pardon of Adams sinne but to many excellent purposes besides to the engrafting vs into Christ to iustificatiō to reconciliation to sanctification to adoption to preseruation in grace to glorification in heauen Tim. What is the instruction to be made of this Sil. That beleeuers haue gotten more by Christ then they lost by Adam by whome wee should haue had an carthly paradice and vnconstant happinesse Secondly that exceeding and vnmeasurable grace of Christ should stirre vp and prouoke vnto exceeding loue obedience thankfulnesse and praise of Christ who is to be blessed againe and againe for euer and euer DIAL XIII Verse 16. Neyther is the guift so as that which entred in by one that sinned for the fault came of one offence vnto condemnation but the gift is of many offences to iustification Tim. VVHat doth this text containe Sil. An explaining of the difference or vnlikenesse put downe in the former verse concerning Adam and Christ. Tim. What was that difference Sil. That the grace of Christ was of more excellency and force to restore vs then was Adams sin to hurt vs. Tim. How is this explained to vs here Sil. Adams sinne that condemned him and vs all was but one Christs righteousnes couereth that sinne and infinite others which we haue added to it Tim. What seuer all things do ye obserue in this verse Sil. A threefold opposition or three things set against three as contraries First the gift and fault Secondly iustification and condemnation Thirdly one offence and many Tim. What is meant here by gift Sil. The righteousnes of Christ freely giuen and that most happy condition which the faithfull are in by hauing it allowed to be their iustice being now not onely absolued from all sinnes but made iust there by and heires of eternall life Tim. What is meant here by that which entred in by one that sinned Sil. This is meant by it first Adams fault in his disobedience to God Secondly that woefull condition wherein all men are wrapt by it being not onely depriued of perfect iustice which they had by creation but couered now with the filth and condemnation of sin thus it is expounded in the next words Tim. What is signified by condemnation Sil. The pronouncing of all men for sinners and worthy adiudging them to eternall torment as in ciuill condemnation the malefactour is first pronounced guilty and thereupon adiudged to his punishment Tim. How came
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
simply and absolutely as they are in themselues they are greeuous and a burthen too heauy for vs to beare For Ezekiah vnder the burthen of his afflictions mourned Dauid fainted Iob cursed the day of his birth Peter for feare of the crosse denied his Lord. If the Crosse made such Champions to stoope how should we not feare such a burthen especially when it shall come to the fiery triall and Christians must be put to fight against sinne to bloud Tim. What profit is to be made of this Doctrine Silas First to admonish Christians that it standeth them vpon well to prepare themselues against the time of the Crosse it being a thing so burthensome It was good counsell which Salomon gaue My sonne faith hee prepare thy souls against the day of afflictions And againe In thy prosperity thinke vppon the time of aduersity Ecclesiastes 7 verse 16. Secondly seeing affliction is so heauy let men be well aduised that where no cause is they cast not themselues into troubles 1. Pet. 1 6. For this is great rashnesse and will breede no comfort but late repentance Thirdly if the Crosse of afflictions bee sent vpon you by God yet despaire not though it bee heauy suspecting your owne strength but flye vnto the holy Spirite of God for ayde and strength as men vnder waighty burthens crye for helpe so must the children of God doe the more heauy they feele the burthen of afflictions the more earnestly they must call to God for helpe Tim. But how can Gods children be sure that the holy Spirite of God can helpe them Silas He will because it is the office of the Spirite to helpe our infirmities as it is said in this Text also he can well helpe them because beeing the mighty God hee is stronger then all that is against vs for if God bee on our side who can be against vs Rom. 8 31. How weake soeuer man be of himselfe yet he cannot be but strong enough so long as he hath God with him and therefore we are to looke to our owne weakenesse and vnablenesse to beare that we may be humbled but not discouraged also to fasten the eye of our minde vpon the strength and might of the Holy-Ghost considering not what we in our selues can suffer but what he is able to make vs to suffer 2. Cor. 12 12. Psal. 121 2. Tim. Now shew vs what this word Likewise must admonish vs of Silas It doth admonish vs of the abundant and manifold comforts prouided for the faithfull and before propounded to encourage them to beare the crosse patieutly For first it is an honest thing so to doe because we suffer with Iesus Christ. Secondly it is verie profitable for vs so to do because if wee suffer with Christ we shall be glorified with him Thirdly our afflictions are farre vnequall to that glory which in heauen we shal enioy Fourthly the creature giues vs an example of patience for they grone Fistly we haue the stay of hope certainly looking for eternal blisse and of patience quietly to waite and expect it till it come and if all these be not enough to encourage vs we haue likewise the secret helpe of the Spirit in our hearts Thus hath God in this Scripture prouided a rich storehouse of comforts for the faithful that as afflictions abound so might consolations abound also As a man in war hauing his Quiuer full of Arrowes if he take vp but one it may serue to preserue himselfe and auoide his enemy so one of these comforts laide hold of will be enough to stay a soule in aduersity much more being ioyntly and altogether laid hold vpon Tim. Now proceede to the latter part of this verse for wee know not how to pray as we ought but the Spirit it selfe makes requests for vs with sighes that cannot be expressed and tell vs what is the sum of it Silas Thus much when the Saints in great temptations through ignorance and weaknesse know not what is good for them to aske then the holy Spirit stirreth vp sighes secretly and causeth them to pray with groanes which cannot be vttered Tim. But is this ignorance common to all beleeuers that in some case they know not what to aske Silas It is so as appeareth in this that Paul numbered himselfe among those which laboured vnder this ignorance the which he doth not falsely of counterfeite modesty or for conclusion sake onely but in very truth and as the thing was as Rom. 1 10. Hee prayed often that he might go to Rome but God heard him not also he was not heard when he prayed that the pricke in his flesh might be taken away 2 Cor. 12 7. Also Moyses prayed to enter into Canaan and did not Ieremy prayed for the health of the people but God did not heare him Abrahum prayed in vaine for the Sodomites and Samuel for Saul and the widdow Zebedee for her two sonnes of whom Christ saide She knew not what shee asked This then is the reason why God denieth the prayers of his Children many times euen because that they which ask it is either hurtfull or not profitable for them or else they aske it out of time but when God heareth not his Saints after their will he heareth them to their benefite giuing them something better for them then that which they ask as in Pauls case 2 Cor. 2. 10 11. Also somtimes God doth fulfill mens Prayers in his wrath and displeasure to their owne hurt as it happened to the Israelites asking flesh in the Desart Exod. 16 13. Numb 11 33. and crauing a King in the land of Canaan 1 Sam. 8 5. Tim. What followes of this Silas That both the godly and the wicked are oftentimes ignorant of what they aske The reason heereof is because the faithfull take and thinke many things to be good which either are not good but apparantly or not good for them Also they iudge sundry things euill which either be not euill simply or not euil to them Tim. But the Lords Prayer teacheth what to desire 〈◊〉 then can we be ignorant what to aske Silas It teacheth what to pray generally but not particularly Secondly it expresseth not indifferent things 〈◊〉 error is about particular things and things which bee of a middle nature Thirdly the Apostle telleth 〈◊〉 what befell the godly in one special case to wit of grieuous afflictions when the mindes of the faithful may be and often bee so oppressed with cares and perplexed feares as they are altogether vnmeete to call on God the heart beeing vnable to dispose it selfe vnto God to thinke on him and the tongue altogether vnfit to vtter a word as it fared with Hezekiah Isaiah 38. and Moses at the red Sea Exod. 14 15. and with Hanna 1 Sam. 1 13. and with Dauid Psal. 72. Finally with Christ Mat. 26 38. Iohn 12 27. My soule is beauy c. Tim. What profit is to be made of this truth touching our ignorance in prayer Sil.
man can do it saue God onely Secondly God knoweth euery mans hearte more perfectly then the man himselfe 1 Cor. 4. 4. many sinnes which are secret to the committer are open to God Psalm 19. 12. Also many good motions are known to God but they are vnknown to him in whome they be Tim. But the Diuell knewe the heart of Cayne Saul and Iudas and egged them to wickednesse where unto hee saw them bent therefore God is not the onely searcher of the heart Silas The Diuell knowes not mens thoughts till they some way bee vttered by signes words writings and actions God knoweth mens thoughts without these meanes Psalm 139. 1. 2. Secondly the Diuell by obseruing of complexions doeth gesse at mens inward dispositions but God needes no such helpes without which hee perfectly knowes what is in man Iohn 2. 25. Thirdly the Diuell knowes but some thoughts at some time but God knows all our thoughts at all times Tim. What is the reason this belongs to God alone to search the heart Sil. Because he alone made the heart Psal. 94. 9. Secondly because hee alone is the iudge of the world therefore he must know all secrets else how can hee righteously reward men according to their workes Eccle. 12. 14. Rom. 2. 6. Thirdly God alone is omniscient or of incomprehensible knowledge 1 Sam. 2. 2. as hee alone is omnipotent able to do what he will Tim. What profit is to be made of this truth that God alone searcheth the heart Silas First it must bridle all men from iudging the inward intentions purposes of men for this is to make our selues to bee God Secondly it must holde vs in charity to thinke the best of men where no euill appeares Thirdly it should prouoke all men to labour to be as vpright in thoughts before God as they are iust in dealings before men Lastly it may comfort such as feare least their praiers come not vp to heauen but through their great weakenesse vanish in the ayre and languish in the middle way nay that cannot bee for seeing GOD searcheth the heart therefore such secrets and requests as are hid from vs yet bee not hid from him for hee knoweth the meaning of his Spirite Tim. What is meant here by the meaning of his Spirit Silas Such prayers and sighes as come from the inspiration of the Spirit Tim. What is meant by Gods knowledge he knowes Silas His loue and good pleasure he delights in them as Rom. 8. 29. 11. 2. Psal. 1. 6. Mat 7. 23. Tim. What is the doctrine from these words Silas Euen this that God taketh pleasure in the weakest prayers of his Saints for he knoweth them as that he heareth them and in fauour granteth them the reason is because they come from the spirite the meaning whereof God knoweth and embraceth as a man doeth whatsoeuer comes from himselfe For as a mother knoweth the cry of her owne Infant though shee seeth it not and though an hundred other children cry and liketh it better than the cloquen t oration and learned speech of some other who is but a stranger to her so God is better pleased with the feeble requests of beleeuers then with the pompous and long petitions of hypocrites DIAL XXV Verse 28. Also wee knowe that all thinges works together for the best vnto them that loue God euen vnto them that are called of his purpose Tim. VV Hat is the drift of this text Silas It teacheth a newe comfort to those whichsuffer afflictions for Iesus Christ it is drawn from the effects which follow afflictions which are not to bee hinderances but rather furtherances of our saluation The argument may be thus framed Christians are bound patiently to beare that which is helpful to their saluation but afflictions are so therfore they must patiently be borne Tim. By what reasons is it proued that afflictions profit vnto saluation such as suffer them Silas First by a reason taken from the generall to the speciall thus All things serue to the saluation of the faithfull therefore afflictions serue also vnto their saluation Secondly this is proued by the testimony of all the godly we know Moreouer in this text be contained the persons to whome these crosses are profitable they are described by two markes first that they are such as loue God secondly they are such as are called of his purpose This pointeth to the high soueraigne cause the which moketh afflictions to bee behoouefull for Gods children namely his eternall counsell the degrees whereof distinctly are laid downe in the verses following Tim. Now come to the words and tell me how we may know that afflictions shall do vs so much good Sil. Three wayes first by scripture Psal. 34. 19. and 50. 15. and 119. Secondly by experience of Abraham Noah and the rest of the godly who all took great good by their afflictions And lastly by reason because the faithfull being Gods childeren therefore afflictions must not destroy them but onely serue for chastisements to reforme them Tim. What is the instruction that wee are to take from hence Silas This that all the godly are assured that the end of all their troubles and crosses shall bee happinesse it is not so with the wicked who cannot know that the end of their aduersity or prosperity shall be good and therefore they haue neither sound ioy in the one nor constant patience in the other whereas the godly bee cheerefull vnder the crosse because they doubt not but that it will be peace at the last This trueth may be set forth by the comparison of a comedy of which the spectators knowe that the end will be ioyful though the beginning be troublesome and such is the estate of true Christians Also by the comparison of a tragedy of which the beholders are sure that though the beginning be pleasant yet the end will bee lamentable and such is the estate of the vngodly Tim. What vse of this poynt Silas First it confutes the Papists who teach that men cannot be sure to bee saued because they cannot bee sure that they shall stand fast in afflictions Secondly it serues to comfort the faithful and make their afflictions the more easie seeing it is certaine vnto them that not onely no harme but much good will come to them in the end And it is great reason that men should beare that quietly which they know will be for their own good at last as Merchants abide great hazzard so doe Souldiours too vpon an vnassured commodity and victory Tim. What is meant by all things Silas It containes whatsoeuer may happen to a man prosperously or otherwise whatsoeuer is within him or without him either good or euill all Angels all Diuels all men wicked and righteous al gifts of body and mind al defects of both shall returne vnto the good of Gods Children yea Augustine stretcheth it so far as to the very sins of the godly
calleth c. it is some vnvtterable and vnconceiueable worke of the holy Ghost drawing them to Christ either by Faith or Analogie Tim. What is the instruction that ariseth from hence Silas That elect infants which dye in their infancie are endued with a true Faith for this is the end of calling to bring to faith elect infants are called therefore they haue Faith Tim. What profit is to be made of this instruction Silas It serueth greatly to comfort beleeuing Parents whose children are taken away being young that they be not perplexed with doubt about their saluation Secondly it highly commends the mercie of God in that the grace of Election and Faith be extended to vs our children The promise is to you and to your Children Acts 2. I will be the God of thy seede Gen. 17 3. Tim. What is the next fruite of Predestination Silas It is our Iustification or being iustified which signifies to be absolued from the guilt and punishment of all our sinnes and to be accounted iust by imputation of Christes obedience through Faith Acts 13 48. Rom. 4 4 5 6. Tim. How proue you that Faith is necessarie to Iustification Sil. First because there is nothing but faith alone which goes betweene Calling and Iustifying Secondly Scriptures doe fully teach that our Iustification is by Faith but yet Faith is not the cause why we are iustified no more than workes It is onely the Instrument to apprehend Christs Iustice the true proper causes thereof be Gods foreknowledge election predestination calling Faith beeing but the Organ and helping cause as I said before verse 22. chap. 3. Tim. What Instruction are we to take from hence Silas That wee are freely iustified by Faith without workes the reason heere of is because we are iustified at the very instant of our calling at what time wee beleeue before we haue done any good worke at all also because elect Infants which can do neuer a good worke are both called and iustified as infants elect which dye in their infancy Tim. What profit is to be made of this point Silas It confutes the Papists which ascribe iustification to good workes which are fruites following iustification therefore they cannot bee causes going before our iustification Secondly it conuicteth them of error which would haue any persons in time iustified before they beleeue Lastly it commends vnto vs the necessitie and excellency of Faith without the which wee cannot be partakers of Christ nor haue our sinnes pardoned by his death nor be accounted iust before God nor be reconciled to God nor haue peace in our selues Tim. What is the last degree fruite of predestination Silas Glorification which signifies both the beginning and perfection of our glory Tim. What meane you by the beginning as also by the perfection of our glory Silas By the beginning of our glory I meane Sanctification or holinesse of life in earth which therefore is termed glory by the Apostle 2 Cor. 3 18. because Sanctification is glory as touching the inchoation and beginning of it and by the perfection of glory I meane eternal ioy and blessednesse in heauen in the presence of God Tim. What is our instruction from hence Silas That neuer any person shall bee crowned with glory in heauen which is not first sanctified by grace on earth enabled by the Spirite to leade a iust and holy life which is both the entrance and the right way vnto celesti all glory Tim. What profit is to be made of this instruction Silas It reproues of solly such as liue loosely and prophanely and yet expect saluation in heauen Secondly it giues great encouragement to all godly persons to proceede and encrease in holinesse seeing their sanctification is sure to end in glorification euen in eternall blessednesse and that is the reason why the Apostle writeth in the preterperfect tēce rather than in the present tence to note the certainty of it which causeth Paul to write as if it were already done He hath called he hath iustified he hath glorified Tim. Nowe wee haue examined euery particular worde tell vs what we are further to learne in general from this whole verse Silas First what the holy Catholike Church is to wit a company of men gathered together not by fortune or humane reason and policy or any worthines of their own but by the meere mercy and goodnesse of God soreknowing louing predestinating and calling them that he may iustifie and glorifie them through his Sonne Christ. Secondly that predestination is not cōmon to all because all be not called nor iustified and therefore we further learn that all shall not be saued Thirdly that the elect cannot fall from grace and glory because Gods purpose in bringging them through all the meanes to glory is immutable and infallible Fourthly that predestination is most free and not depending vpon foreseene workes and faith but vpon Gods eternall foreknowledge and loue vpon which faith and good workes doe depend Lastly that it proceeds either from ignorance or malice to say that men pre destinated may liue as they list or that they neede not care for the worde or 〈◊〉 for God ordaines them to the meanes as well as to the end nay there is no attaining to their ende but by passing thorough 〈◊〉 meanes as be appointed for the effecting of the righteous counsell of God Touching the predestination of reprobates no cause why Christians should trouble themselues therewith both because Paul passeth by it here and it doth no whit pertaine to our comforts DIAL XXVIII Verse 31. What shall we say to these things if God bee on our side who can be against vs Tim. VVHat doth this text containe Silas A most magnificall and honourable conclusion of the whole disputation touching free 〈◊〉 by faith in Christ from this verse to the end of the Chapter The summe of this conclusion is the victory and triumph of a iustified person ouer all the assaults and encounters of all enemies ouer all temptations whatsoeuer there being none nowe which ought to bee feared of a beleeuing person who is iustified and reconciled by Christ. Tim. How doeth the Apostle proceede in describing this glorious triumph of faith Silas Hee doeth set downe the temptations which assault faith both generally in verse 31. and especially in the rest and then hee doth oppose or set against them the contrary causes of comfort remoouing euery assault with a stronger reason to the contrary part Tim. What is the generall temptation and how doth the Apostle deale in repelling it Silas The temptation is this that al things on all sides are against godly Christians which beleeue in Christ the Apostle in repelling this temptation first prepareth way for comfort by a question or interrogation what shall we say to these things Secondly hee beates backe the assault with a strong remedy to witte that God the Creatour being with beleeuers they need feare nothing from any creature Tim. Now
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
that because they were not to beleeue therefore the Prophet so foretolde it but the true causes wer two 1. secret viz that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit to reueal Christ in them The second was open and outward namely the person of Christ being poore and meane and his passion reproachfull which bred in the Iewes a contempt of him and of his teaching Esay 53 3 4. Tim. What vse of this point Sil. It teacheth God to be no accepter of persons in that he denieth faith euen to his own people the Iewes Secondly that no dignity of place or people can priuiledge any against infidelity and sinne For Adam in Paradice and the Iewes in Palestina the Holy Lande yet disobeyed God Thirdly what the Scriptures foretell must certainly come to passe the prophesies of the old so of the new Testament must certainely bee fulfilled Lastly seeing Faith is not common vnto all hearers let such then as haue faith see that there is great cause to be thankefull to God for such an vnspeakeable guift Tim. What are we to learne out of the next verse Silas That our hearing is the accustomed occasion of faith by Gods ordination through the working of the Spirite Secondly that nothing but the word of God must be the substance of our words and sermons because they alone containe a persect instruction both of faith and manners and nothing but it can satisfie the conscience in the cause of religion and saluation for the conscience hath no rest till it heare God speake in his word Howbeit if by word we vnderstand the commandement of God enioyning teachers to preach and Christians to heare it will well agree with sending spoken of in Scriptures Mat. 4 4. DIAL XIII Verses 18 19. But I say haue they not heard Yes verily their sound went out into all the earth and their words into the ends of the world But I demand did not Israell know God First Moses saith I will prouoke you to enuy by a nation that is not my nation and by a foolish nation I will anger you Tim. WHat is the drift of this text vnto the end of this Chapter Silas It containeth a sharpe reproofe of the affected ignorance of the Iewes or of their ignorance ioyned with obstinacy After that Paul had prooued the Gentiles to belong to the election of God by the effects because they had beene by the preaching of the Apostles effectually called to Christ and had accused the Iewes of infidelity in that they refused to beleeue the Apostles beeing sent of God with such a welcome message Hee doth now make it plaine by testimonies out of the Psalmes and Prophets that they could not pleade ignorance and had no excuse thereof left vnto them Tim. What be the parts of this Text Silas Two First a double obiection the one in verse 18 the other in verse 19. Secondly a double answere one to each obiection Tim. What is the first obiection and how is it answered Sil. Haue they that is the Iews or as some think both Iew and Gentiles heard It is an obiection made by some Iew in behalfe of the Iewes to excuse them that they could not beleeue because they heard not faith commeth by hearing Seeing then they had no faith it was a signe they had not heard Vnto which the Apostle answereth that the Gospell was then published to the whole world therefore the Iewes must needes haue heard for how could the Israelites bee without hearing seeing the Gentiles euen all the worlde besides had heard as it is heere prooued by the Apostle out uf the 19 Psalme verse 4. Tim. But Dauid speakes of the creatures and the naturalk knowledge got by beholding the heauens as in verse 1. Silas It is true he speakes of the voyce or preaching of the creature historically yet by the way he prophesies of the voyce and preacing of the Apostles for of one and the same sence 〈◊〉 may be sundry applications or it is but an allusion to that place thus and in this manner as once God taught the whole world to knowe him by the line and voyce of the heauens which was a loude sound to proclaime his eternal God-head and power so now hee hath vniversally made himselfe knowne by the Apostles doctrine Or he argueth eyther a pari of the like thus As God would haue himselse publikely see foorth by the dumbe preaching of the heauens so by the liuely sounding voyce of the Gospell or a minori of the lesse thus If the naturall knowledge of God beeing lesse precious and profitable be published abroad then much more that knowledge which is by the Gospell ought to be so being farre more cleere and health-full this may be receiued as fittest yet all good Tim. But how should this bee seeing as yet there be sundry people to which the Gospell was neuer preached as Iaponica Basilica and other barbarous people not a fewe as appeares by their captiues which were of them and bewray an vtter ignorance of Christ Silas These countries in the Apostles time might either bee vndiscouered or not inhabited but it is certaine that euen afore the Apostles death Christ was preached to all nations knowne and countries which were dwelt in either by the person of Preachers or by same of their doctrine as the same of deliuerance of Israel and destruction of the Egyptians came to Iericho for Rahab heard of it This point may bee prooued first by Christs commaundement which was not in vaine Math. 28 19. Goe teach all Nations c. also Marke 16. 15. Acts 1 18. Secondly Paul witnesseth that in his time this commandement was fulfilled as Col. 1 6 23. Thirdly if one Apostle could spread it from Ierusalem to Spaine Rom. 15 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world Fourthly many yea most of the Fathers are of this opinion Hilary vpon Math. 24 14. affirmeth that the Gospell was preached in the vniuersall world before the ouerthrow 〈◊〉 〈◊〉 Chrysostom sayeth that in space of thirty yeares the Gospell was preached to all Eusebius Ierome Theophylact Ambrose teach the same trueth of his time Ierome sayeth that no nation was ignorant of Christ. Tim. What profit is to be made of this poynt Silas It confutes the Iesuites Pererius Bellarmine and Rhemists in Mat. 24. who yet say the Gospel is not generally preached but shall bee before the end of the world this is to crosse authority of Scripture and opinion of the learned as Augustine read shall be preached for had been preached Secondly it reproues the popish Historians of falsehoode in writing that the Brittaines receiued not the faith till Austine the Monkes time whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes as Nicephorus writeth and in King Lucius time which was two hundered yeares afore Austine
saluation and cannot bee sure of it by an ordinary and infallible certainty Secondly to exhort all Christians to endeuour the making sure of their owne election to themselues according to the counsell 2 〈◊〉 1. 10. and it is made sure by the fruites of sanctification 2 〈◊〉 1 5 6 7. Tim. What is the second argument to proue the Iewes to be not reiected from saluation by Christ Silas It is taken from the efficient cause to wit Gods eternall and vnchangeable loue the reason standeth thus whome God from euerlasting loues as his owne and electeth them these he neuer casteth off this proposition is in the beginning of the second verse but there are some of the Iewes whome God did loue and chuse from euerlasting this proposition is not expressed but infolded in these words his people therefore all the Iewes are not reiected this must be vnderstood as a consequent necessarily arising of the promises Tim. What is meant by casting away in the 2. verse Silas To repell or driue from God and Christ Iesus and from eternall life in heauen God hath done this to euery Iew. Tim. What signifies foreknowledge Silas Predestinating so Ambrose expoundes it or whome hee loued and embraced beeing elected from the beginning so Beza expounds it and maister Caluine puts foreknowledge for Gods good pleasure There is in God a twofolde prescience or fore-knowledge the one is a bare speculatiue foresight whereby hee vnderstandeth all things which be and are done in the worlde This belongeth not somuch to his will as to his knowledge and is no cause of things for things are therefore done not because they are foreseene but for that they be decreed Secondly foreknowledge is a knowledge in God with loue and approbation 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things and it is all one with election or predestination which is a knowing of some persons from euerlasting and 〈◊〉 them in his loue as his owne whom he will saue by Christ. Tim. What doctrine ariseth from these words Silas These two First wee are to learne that the first and highest cause of mans election and saluation is the eternall loue will or good pleasure of God as may appeare out of Mat. 11 26. Rom. 11 8. Ephe. 1 5. Rom 27 28. Rom. 9 15 18. For what can God haue out of himselfe to goe and be before himselfe and who hath giuen God first Rom 11 35. Tim. What vse of this poynt Silas First it confutes the error of such as will haue the bare prescience of God to be the cause of election and saluation this was Chrysostomes error who held that as God foresaw men would beleeue liue wel so he choose them also Ambrose was of this minde so expounding Romanes 9 15. and Augustine attributed election to foreseene faith which errour he retracted after Pelagius and his followers did erre in this matter grosly Tim. How is this errour confuted Silas First because the bare foresight of God is not the cause of the existence of any thing for hee knewe before those things which shall not bee as those which shall bee Secondly Iacob was loued and chosen of God ere euer he had done any good thing from Gods purpose nor from his bare prescience Rom. 9 11. Thirdly seeing all men were to be alike corrupt through sinne there was no good thing hee could foresee in any therefore all men shoulde haue beene reprobate if his bare foresight had beene the ground and cause Lastly the Scripture expresly denyeth that mans worthinesse is any cause of mans election Deut. 7 7. See the place Tim. What other thing learne we frem the former doctrine Silas That wee doe owe all thanks and prayse to Gods free loue for electing calling and sauing vs. Thirdly here is matter of comfort by assuring vs that now we are God will not refuse nor destroy vs since hee loued so long before we were And lastly heere is an exhortation to loue all the Children of God since they are euerlastingly beloued of God this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue and to repent of our vnkindnesses towards them Tim. What other doctrine ariseth from the 〈◊〉 of this second verse Silas That such as God foresaw and elected before all worlds cannot possibly perish The wordes of our Text do fully auouch this truth God casts not of his people whom he knew before againe it is written Mat. 24. 24. that it is not possible the elect should perish and Rom. 8 30. The predestinate shall be glorified and lastly Christ hath prayed for al the elect that they may haue his glory in heauen Iohn 17 24. Reason also confirmeth this truth for the loue of God is immutable therefore they cannot perish whom he loues for then should God alter and be changeable if the elect could fal from Gods loue and be Reprobates but because God changes not he that is once loued of God is euer loued and therfore cannot bee condemned in hell Hence is the election and fore-knowledge of God compared vnto a seale and foundation which bsares things of great stablenes 1. Ti. 1 17. Mountaines of Brasse are not so strong as Gods louing purpose and decree is I am not as men that I should repent nor as sonnes of men that I should 〈◊〉 againe I am 〈◊〉 I change not Tim. What profite of this doctrine Silas It confuteth the error of such as say the elect may lose Gods loue by their owne fault this is to make God vnable variable and the Scriptures false Secondly it teacheth the estate of the elect to bee most stable and permanent not in respect of their owne strength but of Gods loue and counsell Thirdly it comforteth the poore afflicted consciences of Gods children against the feare of damnation such as once haue perceiued their owne 〈◊〉 may be assured of it for 〈◊〉 Fourthly it is a preseruatiue against despaire and a motiue to continuall thankefulnes that God hath set them in such an vn moueable condition If we blesse God for his temporall perishing benefits what praise doe wee owe for the lasting fruites of his eternall loue and mercy DIAL II. Verses 2 3. Know ye not what the Scripture saith of Elias how he makes request vnto God against Israel saying Lord they haue killed thy Prophets and digged downe 〈◊〉 Altars and I am left alone and they seeke my life Tim. VVHat doth this text containe Silas A third reason of his deniall taken from the like example of Elias dayes or from the like estate of the olde Church in the time of the Prophet Elias The summe hereof is thus much That as it was in the time of Elias so it is in the times of Paul the Apostle then very many Iewes were preserued in Israel frō Idolatty though Elias knew not of them so now though Paul were ignorant of it
partakers of his promises and election Tim. How doth Paul passe on and come vnto these two arguments Silas By a preoccupation wherein there is a secret obiection answered The obiection is this The Iewes are enemies to the Gospell they hate and hinder the preaching and spreading of it God hateth them and howe then may we thinke hee will saue them as you auouch Vnto this the Apostle answereth by a distinction thus They are hated indeede for the Gospel sake vnto which they are enemies and for your sake whome they loue so little as they thinke the worse of the Gospell because you professe it But in other respects they are beloued of God because of the promises made to their Fathers and because of Gods election which cannot be made voyde by their present vnbeleefe and resistance of the Gospell because the gifts and calling of God neuer changeth Tim But how is it possible that the selfe same persons shold be both enemies and bee beloued to hate and to loue are contraries and cannot at one time bee in a Man much lesse in GOD Silas Sundry answeres may be fitted to this question and doubt to satisfie it First the selfesame Iewes may be hated loued of God at sundry times hated whiles they continue in vnbeleefe beloued when they be conuerted to the faith as in verse 23. Secondly it may bee meant of diuers sortes of Iewes such as spurne against Christ are enemies and hated but the remnant beloued which belong to Gods election and do beleeue Thirdly it is true in diuers considerations in regarde of their present minde to the Gospel hated bur in regarde of their elect Fathers beloued and precious but the fittest answere heereunto is to vnderstand this not of particular men and women among the Iewes but of the whole Nation which was reiected and hated for infidelity yet not vtterly cast out because of the Couenant made with their Fathers as the Riuer is still the same although the water which runneth by bee not the same so it is the same Nation of the Iewes because of lineall descent though consisting of diuers generations and of vnlike conditions Thus then the answer of Paul may summarily be collected that if God looke vpon the Iewes according to their present estate as they doe not admit but kicke against the Gospell he hateth them and worthily abandoneth them but as he considereth his people not after their euill deseruinges but according to his owne free election and that promise which God hath made to Abraham and his seede God so loueth them and in his time will vouchsafe his grace vnto them because howsoeuer all men be lyers yet God remaineth constant and altereth not his wil and counsell verse 29. Tim. But is not God changeable seeing hee sometimes loueth and sometimes hateth Silas No verily God still remaineth one the same euer like himselfe howsoeuer things and persons are often changed such as he will haue to change and at such time as he appointed their change What God hath decreed to be perpetually shall be so and what hee hath ordained to bee mutable shall bee altered but himselfe varieth not with him is no shaddowe by turning Iames 1 17. Tim. Come now to the words and tell vs to whom the Iewes are enemies Silas First to God whose enemies they are hating him and hatefull to him Secondly vnto all godly persons Paul and others for Gods enemies are our enimies and his friends must be our friends Gen. 12 3. Psal. 139 21 22 And this Paul doth proue by two Reasons First because they beleeue not the Gospell but striue fight against it Secondly for the Gentiles sake which may haue a double sence either that the Iewes for their vnbeleefe being cast out the Gentiles might bee called in and enter into their voide roome or else for your sake that is because they see you embrace the Gospell euen therefore they resist the Doctrine of Christ and abhorre you for making profession of it thus I iudge it should be taken Tim. What Doctrines are wee to learne from these wordes thus declared Silas First that God is an enemy and hateth such as be aduersaries to the Gospell of his Sonne The reason heereof is good because the Gospell proceedes from God himselfe as author also it entreateth of his grace and mans saluation and is the worde of his Wisedome wherein hee hath vttered his counsell for mans eternall happinesse being a word of trueth and reconcilement Therefore such as oppose and oppugne this word cannot be but odious to God Tim. What is the vse that wee are to make of this first instruction Silas First it sheweth the most miserable estate and condition of all Heretickes Papists Iewes Atheystes scoffers prophane worldlings of which Paul saith Phil. 3 18 19. they be enemies to the crosse of Christ that is to the doctrine of Christ crucified and therefore God abhorres them and their end must be damnation without hearty repentance If God wil take vengeance in flaming fire of them which be ignorant of his will and do not know the Gospell 2 Tim. 1 8. how will hee torment such as by word false opinions writing or sworde and persecution be enemies to the Gospel Secondly this admonisheth vs whom we must account our enemies how farre foorth namely not for our priuate profit or pleasure but for the Gospel mens saluation sake with such as hurt these wee must haue irreconciliable difference so long as they set themselues against the Gospel and do not repent Which reprooues men-pleasers and time seruers who for lucre and worldly case and dignity are ready and forward to haue vnity with Gods enemies to compound light and darknesse to set agreement between Popish Idolatry and Christian religion between Christ and Antichrist as if they would endeuour to accord fire and water a 〈◊〉 matron an arrant strumpet heauen and hell see Deut. 13. 5 6 7. 2 Cor. 6. 14. 15. Tim. What is meant by beloued and of whome is it meant Sil. Beloued signifieth deare vnto God not to the faithfull onely of which loue there bee two causes rendered First the election of God Secondly their Fathers and the couenant with them Tim. What is meant by electing Silas The externall grace of the couenant whereby God choose this people from amongst all other nations of the earth to be his people Deut. 32 8 9 Secondly eternall election whereby he chose many of them in Christ to be heires of eternall life this couenant and election are perpetuall and not temporary Tim. What Fathers are these he speakes off Silas Abraham Isaac and Iacob and the other Patriarchs to whome God made a solemne promise to be their God and the God of their seede The summe is Seeing the election of God hath such force and vigour in this peo ple of the Iewes and God did loue their Fathers and gaue them a promise to saue them and their posterity
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
night and the day and by being far spent Silas Night properly is the time which followes the setting of the Sun when darknesse couers the earth and men giue themselues to sleepe and rest but heere Metaphorically it signifies that time of ignorance and vnbeleefe which goeth before our effectuall calling And by being farre spent is meant not beeing quite past ouer for then it should not be saide the day is at hand for it should be present but the word signifies that it is well gone forward and proceeded in and neare spent growing towards the day as one would speake Thus the Greeke word imports according to which it is translated by the Latines not Praererist but processit nox Tim. What Doctrine may wee learne from these first Wordes Silas These two the first is that euen the elect of God before their new birth are couerd with the night and oppressed with the darkenesse of infidelity and sin They do no more see the way to eternall life then men in the darke see the way to walke in they grope euen at no one day euen like the Sandom tes at Lots doore So they doe not see what they are to doe that they may please God as they in Actes 2. For they which are in darknes know not whither they go In this respect being like the man borne blinde Iohn 9. whose eyes Christ must open before he can see so must he enlighten our mindes before wee can haue sounde and sauing knowledge of God The reason is rendred 1 Cor. 2 14. This miserable estate of the chosen before faith is called darknesse Ephe. 5 8. and the power of darknesse Actes 26 26. and night in this text and themselues abiding in this estate are called children of the night and darknesse 1 Thess. 5 7. Therefore as Paul being blind must haue the scales taken from his eyes that he may see so the elect can haue no knowledge of God vnto saluation till they are deliuered by him from their naturall ignorance which is the first worke of grace in them called illumination of the Spirit who beginneth the conuersion of the elect at the enlightning of their vnderstanding Rom. 12 2. Tim. What profit are we to make of this Doctrine Silas It confutes the Popish opinion touching liberty of will to turne our selues to God for how can wee turne our selues to that which is good since we are not able to see what is good If wee cannot perceiue the things of God much lesse are wee able to embrace and follow them for Voluntas sequitur intellectum Secondly it must moue the chosen which are called enlightned both to ioyful thankfulnesse that they haue escaped the night of ignorance and are become children of the day saying I praise the Lord who hath turnd my night into day And vnto harty sorrow in behalfe of such as do yet sticke in their grosse darknesse of sinne and ignoraunce pittying them and not vpbraiding them remembring our selues that we were once such as they be Galat. 6 1. And lastly it teacheth that al wicked impenitent sinners be in darknesse to this houre whatsoeuer knowledge of God they seeme to haue Tim. What is the second doctrine Silas That they which are regenerate are not wholly freed from ignorance and vnbeleefe whereof stil they haue the remainders though they reigne not nowe as before their calling Pauls confession touching himselfe Phil. 3 12. and touching all the Saintes 1 Cor. 9 25 c. sufficiently teach that there are imperfections still sticking to our knowledge If in his how much more in ours so farre inferiour to him As it is in the twilight so it fareth with the godly in this life much darknesse mixed with their light Hence it is that in the next wordes he writeth not that the day that is the knowledge of Christ by the Gospell is present and come but approaching and at hand onely It shineth not forth fully but is in part light some in part darke as at the dawning or breake of day so is it with the godly in this life they are somewhat illuminared but not wholly enlightned Indeede their knowledge now after their new birth being compared with their ignorance before may be tearmed day but it is not so rather like a night in respect of that knowledge they shall haue in heauen for then they shal see him as he is 1 Cor. 13 10 12. Distinguish these three times First night before our calling secondly day after effectuall vocation thirdly full day at our glorification Tim. To what Vse must Christ ans labour to turne this doctrine Silas That we maruel not when we see some learned godly men ouertaken with some errors yea and whole Churches also as the Galathians erred about iustification the Corinthians about the resurrection from the dead Chrysostom was tainted with an opinion of free will and Peters primacy Origen maintained vniuersall saluation of men and diuels Cyprian held rebaptization Augustine wrote doubtfully about purgatory and helde for a while confidently that Children could not be saued without the Lords Supper Illyricus failed about Originall sinne Hierom immoderately extolled virginity aboue marriage Ensebius was an Arrian also defended Peters abiuring his Lord Luther held consubstantiation At a word as the fairest face hath a wart so the learnedst men haue their errours because the night of their ignorance was not whollye spent nor the day of their knowledge wholly come their remaining ignorance brought false expositions and opinions Secondly let this warne and exhort al Christians more earnestly to pray God to keepe them from errours to that end that he would encrease their knowledge and iudgment Col. 1 9 10. 11. Also let it admonish vs neuer to content our selues with any measure of vnderstanding in heauenly thinges but vse all good means that we may grow more more in all knowledge of Christ ioyning knowledge vnto knowledge as worldly men adde riches to riches and as the Sunne encreaseth in brightnesse till high noon so let the word of Christ dwell in vs in all wisedome Finally let it moue vs both to be modest in our assertions about diuine things not hardy and bold to affirme that whereof we doubt but suspecting our owne ignorance be more ready to heare then to speake to learne then to teach and the things to be knowne many deep some of them being humbled that our ignorance is so much and our knowledge so little duely considering that as wee haue no knowledge but what wee receiue so that which we do know is farre lesse then that which we do not knowe which all holy men haue both felt and confessed Note further that howe much the day is aboue the night so much doth knowledge excell ignorance Eccl. 2 13. Also the necessity of knowledge appeareth by this metaphor the day not more needefull to doe worldlie works then knowledge to a Christian to do the works of saluation This condemnes such of extreame follie as care not
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
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
thought on this they would not displease God to pleasure a man Secondly we learne that in receiuing the godlie wee must both consider their dignity that they are Saints and holy ones which wil draw honour towardes them and that in louing and helping them we giue proose of our reuerence loue to Christ their lord which wil make vs cheerefull in these duties when we beleeue that we do for the Lords sake to be gratefully accepted as it were done to the Lord himselfe Thirdly heere is a comfort for gracious women that they doe belong to the kingdome of heauen for with God neyther male nor female all one in Christ holy Scripture hath registred in perpetuall record the faith and famous acts of sundry of both sexes to shew himselfe free from acception of persons and to incourage the weaker sexe to labour in godlinesse seeing their loue and goodnes is not forgotten but had and kept in remembrance Fourthly heere is an example to such of both sorts as be noble and wealthy to be full of good workes as Dorcas Acts 9 36. as Susanna and Ioanna and many others Lu. 8 2 3. and as this Phoebe The wiues haue not so much liberty as widdowes yet they may bee bountifull and giue much to good vses where husbands doe make good allowance inabling them wherewith to expresse their charity and when the case is such as was the case of Abigail 1. Sam. 25 18. Lastly heere is a reproofe vnto rich men which suffer women to excell them in bounty and piety Many good women who haue testified the sincerity of their faith by their liberality for maintenance of relgion and learning and comfort of the poore shall go to heauen to be in glory when rich churlish Nabals and epicurish gluttons as he in Luke 16. shall bee adiudged to beare shame in hell for euermore Tim. Tell vs now what our Apostle had respect vnto in his salutations from verse 3. vnto verse 17 Interpret such phrases as need the light of exposition and obserue some profitable instructions with best expedition ye can For I long to see vs safe on shore Silas To salute is with heartiest desire to pray for the well-fare and health of others such a duty would not bee done cursarily perfunctorily Pauls heart and pen accorded in one whose respect and purpose in these his salutations is to manifest more vnto the brethren at Rome his intire good will and sincere loue towards them and their saluation Secondly to countenance these persons heere saluted that by their authority and guists were most inabled to stead and helpe the rest in their course of godhnesse Thirdly to prouoke others to emulation and study of imitating these so commended And lastly by these prayses as by a spurre in their side to excite these so saluted to proceede and profite more in all graces Wee willingly imbrace and follow such good things as others which be godly and wise as Paul was do praise in vs. These persons saluted were some men and some women some Preachers some professors onely some Iewes some Gentiles some onely named some both named and noted with Epithites of praise They bee 28. in number and besides single persons greeting is sent to some whole families Lastly salutations be sent both singularly from a particular man as Paul and generally from whole Churches verse 16. The first paire saluted be Aquila and Priscilla verse 3. of whom reade Acts 18 2 18. who are heere commended foure wayes First though they were no Ministers yet were to Paul his fellow-helpers not as working with him in the same trade Acts 18 3. but in the Lord that is in the Lords businesse the spreading of the Gospell for as they instructed Apollos in the way of the Lorde more perfectly Acts 18 16. so no doubt out of then zeale piety they laboured to bring others to the faith of Iesus Note heere Pauls modesty admitting the helpe of his inferiors in his labour for the Gospell the head disdaineth not the feete they were as feete in respect of Paul being a principall member of the Church yet hee despiseth them not but meekely receiueth their assistance Secondly their charity in communicating their knowledge to the good of others As a Cloud the raine and a Ewe her milke so they powred out their wisedom in scripture for instruction of many all our knowledge like a Candle ought to shine vnto others for their direction Thirdly the Popes arogancie in disdaining such helpers he and his mitred Byshops wil haue no such coadiutors nay they forbid Lay-people so much as to reade Scriptures they keepe them in grosse blindnesse thicker then Egyptian darknesse that they may not see their deceitfull trickes and horrible abhominations in their Doctrine and worship in their teaching and liuing I reade of some burned by Papistes for hauing a Testament about them The second praise is that for Pauls sake they put their liues in danger laying downe their neckes signifying their readinesse to dye for his loue and cause which as it doth serue for a pattern to Ministers both to set out the condition of such as teach the Gospell to bee as Lambes amongst Wolues and the constancie that ought to bee in them for preaching truth to put their liues in ieopardy as Paul did so to all Christians for imitation of the zeale of Priscilla and Aquila in behalfe of Paul their teacher It is to be noted both with a checke to such as eyther leade their instructors into dangers as many malicious hearers do or do forsake them in their trobles as they of whom the Apostle complaines 2 Tim. 4 16. and with a comfort to all such as in perillous times and causes sticke to their Pastors who haue diligently fed them sithence Gods Spirite hath registred this example to the immortall praise of these two who loued not their own liues to deliuer their instructer from death There is a maruailous straite coniunction betweene pastour and flocke Thirdly he saith of himselfe and all the Churches of the Gentiles that Aquila and Priscilla had made them their debters and this he saith for good reason because their benefit was publicke redounding vnto the whole Church to preserue such a worthy seruant of the church Whereof this vse is to be made that to do good to faithfull pastors by preseruing their life and liberty is a speciall benefit for the which thankes are from all generally due which should hearten true hearers as cause requireth not to spare purse paines nay their owne persons and liues to succour such as are profitable to many The last thing in their praise was that they had a Church in their house eyther for that their family for their godly order obserued in it seemed to be a Church such religious exercises beeing there vsed priuately so farre as lawfully might be as publikely in the assemblies were frequented and thus it should bee in euery household or else for the faithfull which being not many at
obedience chap 12. v. 1. God ordainer of powers and is obeyed or resisted in them and how many waies ch 13. v. 2 3. God of peace of patience and consolation why so called ch 15. v. 5. God sent his Sonne out of loue to mankinde and why ch 8. v 32. God the onely auenger and why ch 12. v 19. God with him no vnrighteousnesse or cruelty either in execution of decrees or in the decrees themselues Ch 9. v 14 19 20. chap 11 v 35 36. God no respecter of persons ch 2. v 11. Howe persons may bee respected Gods will supreame cause of all his counsel and works ch 9. v 11 15. Gods will not to bee registred how it is to be vnderstood ch 2. v 19. Gods glory in manifestation of his mercy iustice the vtmost 〈◊〉 of all his counsels ch 9. v 22 23. Gods wrath and Iustice how fearfull a thing ch 3 5. and ch 5. v 6. and 8. Gospell of God why so called ch 1. v 2. and 15. verse 16. Gospell what it signifyes preached by the Prophets the authority excellencie antiquity and efficacy of it ch 1. v. 2. Gospell wherein it differs from the Law ch 1. verse 17. Gospel not to be ashamed of ch 1. v 16. Gospell how the power of God ch 1. v 16. Gospell how called a form or mould ch 5 v 17. Gospell what a blessing to enioy it ch 3. v 2. Gospell good holie iust ch 7. v 12. Gospel to be delighted in ch 7. v 22. Gospel how to bee esteemed and receiued Chap 1. v 2 3. Gospel preached both is obiect and instrument of Faith Gospel how the Iewes enemies to it Ch 11. v 28. Gospel why at first confirmed with myracles Chap 15 v. 19. Gospel a sacrificing sword ch 15. v 16. Gospel bow cause of death being a word of life Gospel word of faith and why Ch 10 v. 8. Gospel brings Spirit of Adoption Ch 8. v 14. Good why the Law so entitled Ch 7 v. 12. Good earnestly to bee sollowed Ch 12. v. 9. Good purposed when it cannot be effected Ch 15 verse 22. Good which we would we cannot alwayes do Chap 7. verse 15 16. Good is wrought out of al things toward the elect ch 8 v 28. Good doers may looke for praise and neede feare no punishment Chap 13. verse 3 4. Good by the wise GOD drawne out of euil Ch 8 v. 28. Ch 11 v 11. Good by sinne conuerted to euill Ch 11. v 9. 7. Grace what it signifies how manifold the spring of all good giftes Chap 1 ver 7. Grace howe holinesse so called Chap 6. v 23. Grace how Apostleship so tearmed Ch 1 verse 5. Ch 15 15. Grace extolled by Faith suppressed by the Law Ch 4 16. Grace in cause of Iustification contrary to works Ch 11 verse 6. Grace more abounds wher sinne abounds how to bee vnderstood ch 5. v 20. What it is to bee vnder Grace ch 6. v. 15. Grace of Christ how preuailes aboue Adams sin ch 5. v 16 17 c. That Grace may abounde we may not sin Ch 6. v. 1. Grace of God how necessary for all beleeuers Cha 16 v. 20 and 24. Griefe what it is cha 10 verse 2. We must grieue mourn with such as mourne how Ch. 12. v. 15. Griefe in Paule great for the abiection of the Iewes Chap 9. verse 23. and Ch. 10 1 2. H. Heart what it signifies ch 10 v. 9 10. From the heart what it is ch 6 17. From the heart prayers must come if they be accepted ch 10 15. Heart-hardnesse what it is how manifo'd how procured how to be cured how dangerous fearfull when it is whollye and for euer Markes to know it by the causes of it ch 2. v. 5. Chap 11 v. 7. Hast an effect of vnbelief and cause of shame ch 9. v last Head of the Church not Peter or Pope but Christ. Ch. 12. v. 4. Hearing how Faith by it Ch. 10 14. Heauens howe vnder vanity how to bee glorified New heauens what Ch. 8. v 21 22. Heathen their calling to Christ prophefied of ch 15. v. 9 10. 11. Heathens how a wild Oliue ch 11. v. 17. Of their grafting in and how partakers of the fatnesse of the Oliue Heathens how beholden to Gods bountifulnes chap. 11 v. 18 19 20 21. Holy how Scriptures bee so why the law is so entitled ch 1. v 1 2. Christians sacrifice how holy ch 12. v. 1. Holinesse way to heauen ch 6 v. 23. Holy how the branches so because root is so ch 11 16. How our children beso ib. Hope what it is how manifold how Christian hope differs from 〈◊〉 see ch 5. v. 5 6. and c. 8. v. 24 25. Hope how it makes not ashamed Hope how saued by it Hope the office of it Hope how the fruite of experience and ioyned euer with patience ch 8. v. 24. Hope is of good things to come only of eternal glo ry chiefly See ch 8 24. Hope a temedy of afflictions ch 12 v 12. I. Iesus what it meanes ch 1 1. 3. Ignorance of God how great a sinne why to bee auoided ch 2. v. 12. Ignorance how it excuses Ignorance polluteth zeale Ignorance ioyned with pride and rebellion against God ch 10 v. 2. 3. Ignorance how dangerous in a guide and teacher Ch. 2 v. 19 20. Image of God vnlawfull how Image and Idol all one ch 1. v. 23. 25. Iustice imputed inherent Iustification how differs from sanctification Causes and effects of it Ch. 〈◊〉 v. 14. Iustified how wee are by Christs resurrection ch 4. verse last Iustification the partes of it how it is the grounde of peace ch 5. v. 1. K. King how Christ is so ch 1. v. 3. Kingdome of Christ spirituall Kingdome of God what be the conditions and parts of it ch 14. v. 17. Kissing the Booke in an Oath ch 9. v. 1. Kisses how vsed in the primitiue Church ch 16 v. 16. Knowledge of the worde how excellent and necessary ch 13. v. 12. Knowledge part of faith ch 14. v. 14. Knowledge of sinne speculatiue and experimental both by the Law ch 7. v. 7. Knowledge of the Lawe what it worketh ch 3. v. 20. and 4. v. 15. L. Law how many significations ch 3. 19. Law how manifold of nature of Moses Ceremonial iudiciall morall how abrogate Chap. 2. v. 14. and Ch 10 4. Law how spirituall and what to be learned by it ch 7 v. 14. Law how called iust ch 7 v 12. Law impossible to be kept and why ch 8. v. 3. Law how ordained to life and occasion of sinne and death Chap. 7. verse 10 11. Law of members and of minde what they be ch 7. v. 23. Lawe how to be delighted in and why ch 7. v. 22. Law cannot iustify vs and why ch 8. v. 3. Law the righteousnesse of it neither easie possible cer taine or comfortable chap. 10. v. 4 5 c. Law how the inheritance is not by it ch