was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
the right disposing of the publike almes there were appointed Officers Acts 6 5. whose guift was simplicity without fraud vaine-glory couetousnesse or frowardnesse to giue out the almes The second Ministers were they which were ioyned as assisstants and helpers to the Pastors for good gouernement of the flocke to preuent scandals and offences 1. Cor. 12. 28. 1. Tim. 5 17. These Mc Caluine calleth Seniors Osiander censors of manners Tertullian presidents which obserued and attended manners and outward behauior only there guift is diligence which containeth both a resolute purpose and great endeauour with delight to do the businesse and charge committed to them The third and last Ministers bee mercy-shewers not such as be spoken of Mat. 25 35 36. for these workes be common to all Christians but such mercifull workes as be mentioned 1. Tim. 5 10. Their guist is cheerefulnesse which containeth in it three things first alacrity of heart secondly gentlenesse in words thirdly pleasantnes in countenance they which were to be implyed in this seruice of mercy shewing vnto sicke aged impotent strangers exiles orphanes as their worke was such as might breede lothsoinnesse to attend sicke and feeble so they were to bee olde widdowes and aged men whoe naturally are sowre and testy therefore needed this precept of cheerefulnesse DIAL VI. Verses 9 10. Let loue be without dissimulation abhorre that which is euill cleaue to that which is good Be affectioned c. Tim. WHat is beere performed by Paul Silas After particular duties in respect of a gift and a function in the Church now hee turnes vnto generall dutyes and commendeth vnto Christians certaine generall graces pertaining vnto common conuersation whereunto he exhorteth them namely to continue in the practise of them for being beleeuers they already had begun to exercise these vertues as namely loue courtesie diligence feruency hope patience prayer liberality hospitality humility mutuall affection and simplicity forbearing of reuenge and such like godly grace as ornaments of our Christian profession and fruites of charity Of this loue heere be in our text sundry good precepts First that it be true without dissembling Secondly discreete abhorring euill Thirdly firme in adhering and sticking to goodnesse Fourthly vniuersall to all the brethren without partialnesse Fiftly fernent and earnest without coldnesse Sixtly humble without ambition Tim. Wherefore doth be begin with loue why is this first named of all other vertues mentioned in this Chapter Sil. Because it is the chiefe guift aboue other and sountaine of all the rest which doe spring out of loue as head-spring and mother of them all Before in former Chapters whiles Paul discussed the doctrine of grace and entreated of free Iustification by Christ he neuer mentioned loue for that it had nothing to do in matter of forgiuenesse of sinne either to merit it or to receiue it It doth onely declare as a signe who be iustified and pardoned by faith But now he giueth exhortation to manners and good life hee nameth loue as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation being ringleader vnto and breeder of the rest for therefore doe men behaue themselues iustly meekely peaceably chastly and curteously because they do loue Tim. By what Reasons may it bee proued that charitie is a chiefe gift of the spirit Silas Not onely because Paul nameth it in the first place as heere and Galath 5 22. and for that it is the roote of all the rest as Faith is the roote of loue but thirdly because it is the summe of the Law Rom. 13 10 And fourthly it makes al graces profitable which are of no vse without charity 1 Cor. 13 1 2. and fiftly it is the band of perfection which knits all Christians and holds all duties together as stickes are made fast by a bande And sixtly it is the maine badge and cognisance of true Christianity and a certaine note to discerne a true Christian from a counterfet Iohn 15 35. 1 Iohn 3 14. Lastly it is perpetuall and remaineth after other giftes when Faith and hope ceaseth it continues 1 Cor. 13 13. Tim. What Vse is to bee made of this Doctrine touching the excellency of loue Silas First to enflame our hearts more and more with the loue of this louely grace more earnestly to seeke after it also more heartily to praise God for it I exhort therefore as Paul Col. 3 14. that aboue all things wee put on loue Tim. Of what quality is that loue we are exhorted vnto Silas Such loue as is without dissimulation that is it must bee true sincere from the heart without fraude guile deceite false shewes or wrinkles Tim. How may a Christian iudge of himselfe that he hath this vndissembled and vpright loue Silas There be three rules by which it may be discerned to be voide of hypocrisie First when one doth heartily loue God and that which is pleasing to him A good rule for then wee cannot choose but in our loue to our neighbour to be sincere because sincerity and truth is a thing highly pleasing to God The second rule when we are ready to do towardes our neighbour as wee our selues would bee dealt withall by others This rule is commended in Math. 7 12. for no man will dissemble or deale falsely with himselfe The third rule is not to loue in word and tongue onely but in truth and indeede 1. Iohn 3 18. not as they are spoken of in Iames 2 15 16. but as God loued mankinde to whom he promised his Sonne by word and afterwarde sent him at the sulnesse of time Gal. 4 4. or as Christ who shewed his loue not onely by kinde speeches but by giuing his life 1 Iohn 3 16. so our loue must bee expressed in actions and then it is sound and vndissembled Lip loue is lying loue Tim. To what profit may we turne this doctrine Silas It serues for iust and due reproofe of all such as make shew of loue and mean it not such as giue sugred for words to hide the gaule of the heart and the bitternesse of the hand speaking faire when they meane foule as Caine did speake to Abell Ioab to Abner and Amaza and Iudas to Christ. These had honie in their lippes and swords in their hearts Secondly such as shew loue out of seruile base feare and dread as Malefactors and Offenders do to seuere Magistrates bad seruants to their vncourteous Maisters and the poore to the mighty whō they could wish in their graues yet by speeches and gestures pretend much reuerence and loue Thirdly such as loue others for profit which they hope to suck out of them so long they make much of them giue kind words as Felix did Acts 4. At a word all such are heere condemned as do not loue their neighbors out of a pure heart the seate of loue vnfaigned Faith the cause of loue a good conscience the companion
all to increase and preserue them what we can This must moue vs both to pray for greater measure of grace to be able to performe this better heereafter and instantly to beg pardon of God through Christ for our failing heeretofore for the debt of charity being neglected doth increase the debt of sinne and looke how much wee come short of paying the debt of loue so much we multiply the debt of sinne and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past of repentance to amend our liues for time to come to walke henceforth in charity dooing all our things in loue Tim. Come now to the reason of the Apostle why we should loue one another and tell vs what is meant by the law and by the fulfilling of it Silas Among sundry acceptions of the word lawe as first for the books of Moses Secondly for the whole doctrine of the word Thirdly for the morall precepts giuen in Mount Sinai c. heere it is put for the second 〈◊〉 because he discourseth of the duties to our neighbour the loue whereof beeing coupled with the loue of God as an effect with the cause therefore it may well comprehend the whole morall law By fulfilling is meant heere not the exact keeping in euery point without any swaruing but the careful endeuour to do one commandement as well as another without baulking any of them The drift of the Apostle heere being this to teach that the law is generally kept by the exercise of loue which is therefore saide to bee the fulfilling of the law First because it is the end of the commandements 1. Tim. 1 5. Secondly for that it is the motiue to stirre vp to euery duty both to God man Thirdly because it is the summe of the law Math. 22. 37. 38. 39. Finally because it is the perfection of the lawe and were it perfect in vs would make vs perfect keepers of the law Tim. What is the doctrine we are to learne from hence Silas This ought very much to kindle our loue seeing it is such a helpe to the fulfilling of the lawe then which there is nothing except faith in Christ eyther of more honour and beauty or of more profite and benefit then to be keepers of the lawe by which first wee haue 〈◊〉 with God whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe the neerer therefore we come to the law the liker we are to God Againe our study to walke in the law is both a signe of a blessed man and the way to blessednesse Psal. 119 1. and 112 1. If the keeping of the law be so beautifull and beneficiall iudge how behouefull it is to imbrace loue which inables vs to keepe the law heere in some measure and in heauen perfectly As Paul saith of loue if wee had all graces without it they were nothing so may I say if we could keepe all the commandements and not do them in loue it were nothing Wherefore let all men that haue their hearts endued with loue thinke they haue a great blessing and thanke God for it and as the Apostles prayed Lord increase our faith so let euery good Christian pray Lord encrease my loue for the more we loue the more we fulfill the law and the more we fulfill the law the more we resemble God the giuer of the lawe and the liker wee are to God in holinesse the more we are to be like him in happinesse Besides all this though loue bee not the forme of faith yet it is a necessary effect of iustifying faith which workes by loue Gal. 5 6. and a fruite of the Spirite Gal. 5 22. The bond of perfection Col. 3 14. The badge of a Christian Iohn 13 35. Touching the properties works of loue also for the excellency and continuance read 1. Cor 13 4. to the end Tim. But whereas many pretend loue and haue it not how shall wee know when we haue indeede the gift of Christian charitie Silas First by the obiect of our loue if it bee right that is if we loue euery one that is our neighbour louing one man as well as another without partiality though some men more then others being wel affected vnto all howsoeuer others be affected vnto vs as Christ loued his enemies so must we This is one and the best triall of our loue Secondly by the measure or maner rather of our loue that we loue our neighbor as our selus that is as constantly without fainting as sincere without dissembling being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them as we would haue it done to our selues Thirdly by the quality and nature of loue which stirs vs vp to respect one man as well as another though not so much so to tender him in one thing as well as in another for what God ioynes no man may separate that God which commaunded loue to our Neighbours persons hath enioyned charity towardes all the things of our neighbors not to hurt him in any of them no not so much as by a thought much lesse by disgrace or cruelty or vncleannesse or oppression or slander For if we do keepe that Law of not stealing and dooing wrong and breake the other which forbids adultery or incontinency or keepe this and trespasse by false witnesse being full of lies and euill reporters or false accusers of others or vntouched in all these yet be cruell vnmercifull and fierce offending against that Lawe which prohibits murthers or at a word caring somewhat to obserue one and being loose and licentious in transgression of some other not dooing many euils against our neighbors yet stiffely and obstinately culpable in some one or few certainly our loue is not that christian godly loue which looketh to euery precept and preuenteth the euill and harme of our Brethren in euery thing as much as lyeth in vs for loue dooth none euill vnto our neighbor Touching these singular and particular Precepts note that that of honouring Parents is omitted because they might be contained vnder powers also in an other Commandement the Commandement of Adulterie is prefixed vnto the Commandement of Murther Lastly this of fulfilling the Lawe by loue is ill wrested of Papists to proue Iustification by workes for this is not heere the Apostles purpose and when they shall proue that any meere man hath perfect charity such as the Law exacteth we will then confesse that righteousnesse before God may come by loue Meane while wee dare not crosse the doctrine of the Spirit teaching in so many plaine texts righteousnesse to be attained by faith without the workes of the Lawe which yet wee may in some sense bee saide to fulfill both because in our head it is perfectly kept that is allowed to such as beleeue in him Also with Augustine we say Quicquid 〈◊〉
the Romanes that being inriched as much as the Grecians indebted no lesse to the Iewes from whome they receiued the doctrine of Christ by the Apostles therefore they ought to follow the example of Macedonia and Achaia of whom Paul witnessed 2. Cor. 8 1. 2. 3. that their extreame pouerty abounded to their rich liberality beeing willing euen aboue their power so as the Romanes being better able and alike ingaged the Gospell also comming to them from Sion it behoued them at least to be as francke as the Christians of Macedonia were of such a matter Paul very artificially and wisely doth here aduertise them when he commends this duty in others hee doth excite them vnto it Tim. The verses 28 29. are yet behind will not this fountaine also send out some sweete streame Silas Yes as namely first that almes or workes of mercy be likened to fruite for they are the fruites of the Spirite Gala. 5. they spring from faith and charity also they do please God as pleasant fruite doth our palate Thirdly a fruite because almes was profitable both vnto the giuer as witnesses of their profession and to the receiuer whose necessities are relieued bowels comforted yea to God himselfe who reaped therby the fruite and calues of mens lips Lastly commodious to others for example sake Let al Christians heereby take more encouragement to abound in this fruite which is so delightfull to God as an odour of sweete smell and so very and manifoldly beneficiall to themselues which are bountifull giuers by increasing euen their earthly store Giue and it shall be giuen abundantly good measure pressed downe shall men giue into your bosome Luke 6 38. Because rich men beleeue not this therefore they are eyther illiberall and handfast sparing too much or prodigall and wastefull spending too much chusing the one to fill their chests and the other their lusts rather then to be fruitefull in workes of charity publike and priuate Secondly note heere Pauls fidelity that as a treasure signed shut vp in a close place or as letters sealed which others may not looke in and reade so he was carefull that this almes might safely come to their hands to whome it was meant therefore would not commit and turne ouer the care to others but himselfe would performe that is discharge the trust placed in him This it is which is meant when he saith when I haue sealed this fruite Such as deale falsly or fradulently in Orphanes goods or almes giuen to the poore or in reuenues of Hospitals are condemned by this example of Paul which calleth vpon all which haue trust reposed in them to declare all good faithfulnesse the want whereof hindereth mercy and makes loue of many to bee cold who dare not exercise liberality because there is so little fidelity Woe be to them by whom such offences come repent or perish Finally whereas Paul promiseth to bring with him an abundant blessing of the Gospel that is the Gospell which abundantly publisheth the eternall and most free grace of God in Christ by whom all nations are blessed through faith in him he doth herein like affectionate parents which going afarre off into strange countries doe kindle in their childrē a longing desire of their returne by large promises of some special gift at their cōming againe so the Apostle doth quicken the desires of the Romanes after his presence with promise of the greatest good which he could bring such as was able to make them partakers of all Gods spirituall blessings and of blessednes euerlasting Of this he was sure I know it because he had it by reuelation Acts 19 21. After Pauls example let preachers much rather seeke to do then to receiue good in places where they come or trauel it being a more blessed thing to giue then to receiue Acts 20 35. How is the spirit of Paul differing from the spirit of Romish prelacie whose comming is more pompous and chargeable then profitable and commodious to others Let godly Pastors also imitate his godly wisedome in stirring vp and increasing the good wil of their flockes towards them delighting in their loue and prouoking them to loue purposing promising and perfourming whatsoeuer may tend to make their people truely and for euer blessed though if need be with their labour and losse of liberty liuing and life So Christ so the Prophets and so Apostles haue walked DIAL VI. Verses 30 31 32 33. Now I beseech you brethren for the Lord Iesus Christs sake and for the loue of the Spirite that you do striue together with me in your Prayers to God for mee 31. That I might be deliuered from those which do not beleeue in Iudea and that my seruice which I haue for Ierusalem may be accepted of the Saints 32. That I may come to you with toy by the will of God and may with you be refreshed 33. Now the God of peace be with all Amen Tim. LEt vs haue the meaning method and matter of these 4. verses with most perspicuous breuity Silas They containe the last part of this Chapter his commending himselfe to their prayers with an exceeding religious obtestation euen as Christ or his Spirit be deare vnto them so that they be ready not to help but to fight togither with him in prayer to God the authour all good the protector against all euill verse 31. Then in verse 32. the subiect of their prayer or things to be praied for on Pauls behalfe are two First to be set free from the vnbeleeuing and cruell Iewes which maligned Paul most of all other Apostles and disciples of Christ. Secondly that the poore Church of Ierusalem might as thankfully accept the almes brought them by him as it was freely and voluntarily giuen them Afterwards he notcth the effects and fruits of their mutual praiers one was that he might come to them being saued from the fury of enemies and the other that he might come with more gladnes if he vnderstood his seruice for the poore Brethren to be accepted otherwise his comming would be with griefe verse 32 33. Tim. Come to the matter and touch the Doctrines reasons and vses verse by verse as ye did before Silas The first Doctrine out of the 30. verse is that the stronger do neede the praiers of the weaker The reason is because there will be still somewhat wanting to the best and the force of prayers depends not vpon the worthinesse of persons for the Romanes were lesse worthy then Paul but on Christes merites in whose name whosoeuer come to God shal be heard for themselues other For that God which commands vs to pray for our selues enioyneth vs to pray for others especiallie our teachers as hauing more neede vnto and more right in our prayers then other Christians haue The Vse is to warne the weaker to shew their charitie in praying for the worthier and the worthiest their humility in seeking the request of the meanest How much more ought the infirme to desire earnestly
succour vs when we are tempted Heb. 8 2. Silas What comfort commeth to vs by his being Man Silas That God hath infinitelie set his loue vpon vs whose nature he would haue his Sonne to assume Also we are 〈◊〉 that he pittieth vs in our 〈◊〉 himselfe hauing beene 〈◊〉 and had experience of all the infirmities and miseries of our Nature Heb. 2. and 4. Tim. What Instructions take we from hence Silas That we ought to be humble in our conuersation seeing Christ so humbled himselfe as beeing God to become a seruant and to dye Phil. 2 6 7 8. Secondly that we neuer doubt of Gods loue toward vs whereof such a pledge is giuen vs in the incarnation of his sonne Iohn 3 16. Rom. 5 8. Thirdly that we studie and striue to returne al loue to him who so loued vs and by loue to serue one another as Christ through loue became man to serue his fathers will for our good Rom. 15 1 2 3. Ephe. 5 2. DIALOGVE III. Verse 4 5 6. 4 And declared mightily to be the Sonne of God touching the spirit of Sanctification by the Resurrection from the dead 5 By whom we haue receiued Grace and Apostleshippe that Obedience might be giuen vnto the Faith for his name among all the Gentiles 6 Among whom ye be also the Called of Iesus Christ. Tim. VVHat is the 〈◊〉 of this fourth Verse Silas That Iesus Christ is God Omnipotent of the same power Maiesty with his father so declared to the world by his glorious resurrection which was a worke of Diuine power Tim. What is meant by the spirit Silas His diuine Nature as the flesh against which it is set signifieth his humaine nature See Spirit vsed in like sence 1 Tim. 3. 16 1 Pet. 3 18. Heb. 9 14. Tim. Why doth he put Sanctification to spirit Silas To expresse the worke of his Diuinitie sanctifying his manhood with al graces aboue measure and quickning that flesh which he assumed vnto a life which is no more subiect to death Thus both Chrysostome and 〈◊〉 expound it of Christes owne rising Tim. By how many wayes did hee manifest himselfe to be the Sonne of God Silas By these seauen wayes The first is his Diuine and effectuall Doctrine for no meere man could teach as he taught also by his most innocent Life Secondly by his powerfull Myracles which were euidences of his Godhead beeing done by his proper power Thirdly by his fore-telling things to come Fourthly by his knowledge of mans thoughts Math 9 4. Fiftly by ordaining of the Sacramentes of his Church Math 26 20. Sixtly by institution of Ministers for the teaching and ruling his Church Mat. 10 and 28. Seauenthly by raising himselfe from the dead which is a worke sarre passing humaine power and therfore fitly brought heer to proue his Diuinity Tim. But Elisha and Paule raised the dead and wrought other Myracles yet were but men Silas True this was by a borrowed power euen in Christs name but Christ did raise himselfe which is more then to raise others as Prophets did and shall raise others by his owne proper power which argueth him to be more then a man not as an instrument but as a principall Efficient Tim. For what reasons was it needfull for him to bee a verie God that should be our Sauiour Silas For these Reasons First that he might giue full merit to the dooinges and sufferings of his manhood for a meere creature cannot merit of the Creator God Secondly that in his sufferinges which of it selfe hee might support his man-hoode could not beare such a waight of wrath as fell vppon him Thirdly that hee might giue his spirit to the elect to sanctifie them for the spirit being God none but God could giue him Fourthly that he might raise vp himselfe from the dead and all his members with him at the last and great day Fiftly that hee might bee a maintainer of that saluation which hee hath purchased and a Protector of his people for euer therefore his members trust in him and call vpon him which were a grieuous sinne if he were but a meere man for cursed is hee that maketh Flesh his arme Tim. What Vse is to be made of this truth Silas First it serueth to stirre vp our thankfulnesse towards God who hath giuen vs such a mightie Redeemer Luke 1 32. Secondly it should cause vs to put our whole affiance in him against all dangers and enemies bodily and spiritual Psal 2. verse last Lastly to be obedient to his voice speaking to vs in his word seeing he is that mighty God able to punnish all disobedience Acts 3 13. Heb. 2 2. and 4. Tim. What is meant by the Apostleship Silas The guift or faculty of that calling to be an Apostle secondly to be able to teach the church both which he had immediately from Christ. Tim. Why is it called Grace Sil. Because it is freely giuen him not onely without but against all desert and merit from the meere goodwill and fauour of God at the time of his conuersion by grace and togither with it Tim. Of whom did he receiue this Grace Sil. Of Christ immediately who both called and furnished him with authority and guifts euen then when hee went about to persecute and oppresse the Church that hee might be to the praise of his glorious grace Tim. To what end did he receiue it Silas To a twofold end and purpose First it is in respect of men to draw them by the inward work of the spirit ioyned to his preaching to beleeue and obey the Gospell of Christ. Secondly in respect of Christ that his name may be glorified by the calling and submission of many soules to his Doctrine acknowledging him for their Sauiour and GOD who before serued dumbe Idols as they were led Tim. Towards whom did Paul exercise his Apostleship Silas Especially towards the Gentiles amongest whom Christ was mightie by his Ministerie as by Peter he was mightie amongst the Iewes Gal. 2. 7. Tim. What do ye learne out of all this Silas That the guift and function of the Ministery are Christs free guift secondly that the vse of them is to be referred vnto the honour of Christ by winning men to beleeue and acknowledge him for they Sauiour by calling vpon his name and being called after his name Christians of Christ thirdly that Christ is a common Sauiour of Iewes and Gentiles which beleeue so as the difference of nations is taken away Acts 10 31 32. Tim. What are we to learne for our instruction and aedification out of the 6. Verse Sil. These foure things first that Paul doth wisely draw the Romanes with compasse and ranke of them to whom his commission as an Apostle did appertaine both to put from himselfe the suspition of a curious busie bodie and to make them more willing to receiue him being sent to them with authority to be their Instructer Also to humble the pride of the
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
other things 〈◊〉 we heere in this Text Silas That naturally we are ignorant of the gospell because we cannot knowe it without reuelation from heauen We are not borne beleeuers Tim. Tell vs now what Faith is that which is the Iustifying Faith and whereunto the Righteousnes reuealed in the Gospell is imputed and applied Sil. Not that Historicall Faith which is but a bare knowledge nor the Miraculous Faith by which wonders are done nor the Temporary Faith of Hypocrites which vanisheth in time of affliction Math. 13. but that Faith which hath application of the thinges beleeued ioyned with the true knowledge and assuraunce of vnderstanding whence commeth confidence and boldnesse Tim. How many things are comprehended in this Faith Silas Fiue things First apprehension in laying hold on Christ. Secondly approbation in esteeming Christ aboue all or more then all Thirdly expetition in desiring him before all Fourthly Oblectation delighting in him more then all Lastly Expectation looking for the full inioying of his presence and glory Tim. What meaneth he to say From Faith to Faith Sil. Not from one Faith to another but from one degree of Faith to another from weaker faith to stronger from a lesser Faith to a greater Whereas this phrase From Faith to Faith by diuerse Interpreters is diuersly expounded as from an vnformed Faith to a formed which is Popish from the Faith of the Preacher to the Faith of the hearer Thus Augustine but amisse for a mans owne faith iustifieth therefore from faith of Parents to faith of posterity is amisse also from the faith of the old Testament to the faith of the new as Chrysostom thought not wel nor fitly from the Faith of one Article to the Faith of another as Anselme writeth from the faith of things present to the faith of thinges to come as the resurrection c From the faith of God promising to the faith of man beleeuing as Ambrose Martyr thinke yet the fittest and best exposition is of the measure of one and the same faith from faith beginning to Faith encreasing toward perfection Faith so much the more it groweth so much the more it maketh men sure of their Iustification there be the like phrases to this else-where in holy Scripture as Psal. 84 8. from strength to strength 2. Cor. 3 16. from glory to glory first from one degree of strength and glory to another so heere from an infirme Faith to a firme Faith Therefore the meaning of this forme of speech is as if it should bee said that this righteousnesse of God is gotten not by the workes of the Law but by the Faith of the Gospell alone for degrees of Faith alter not the kind of Faith a weake and a strong Faith be but one Faith which without deed doth iustifie according to that which is afterward written for explication of this Text in Chap. 3. verse 22. Tim. What doe ye call the weake Faith Sil. An earnest and constant desire to know Christ and to make application of his mercies to our selues Tim. What is the highest degree of Faith Sil. To be fully perswaded of a mans owne Adoption and of his owne Saluation as Abraham and Paul Rom. 4 21 8 38 39. Tim. Who are heereby admonished Sil. Such as presume of full Faith when they haue none at all Secondly such as thinke they haue none because they haue so little and mingled with many imperfections Presumption and distrust are the extreames of a true Faith Tim. What bee the fruits whereby a weake Faith may bee knowne Sil. These First daily exercise of priuate prayer Secondly true loue of the word and of Gods Children because they be so Thirdly true sorrow for sinne and earnest endeauour to mortifie our lusts 〈◊〉 diligence in the duties of our perticular calling Lastly patience in aduersity Also the fruits of a strong Faith bee these First to cleaue to God in great dangers as Stephen and Paul did Secondly to suffer ioyfully the 〈◊〉 of goods and life for Christ and his word as Antipas and Hebrewes did Heb. 10 34. 〈◊〉 2 13. Thirdly to belieue the promises when all meanes fight against vs as Dauid and Abraham did Rom. 4 3 4 5. Fourthly great contempt of the world Fiftly great 〈◊〉 and confidence in prayer Rom. 8 15. Sixtly burning loue of the Brethren 1. Iohn 3 14. Seauenthly bountifull releeuing the poore members of Christ Iesus euen to the empairing of our owne substance 2. Cor. 8 3. for Christ his sake if neede and cause so require DIAL IX Verse 17. As it is written The iust shall liue by Faith Tim. WHat is the drift of these words Silas To proue by authority of Scripture that whosoeuer belieueth the Gospell shal be accounted righteous and so be saued This sentence of Habakuk is also an illustration as if Paul should say This Doctrine by Faith to be iustified agreeth with the Prophets and is neyther new or absurd Tim. What may we note in this Text. Silas Two things First the manner how this authority is brought in As it is written Secondly the authority it selfe The iust shall liue by Faith Tim. What was obserued in the manner of alleadging this authority Silas These few things First that Saint Paul citeth not so much the verse as the Booke of Scripture wherein it is written Secondly that he contenteth himselfe to proue Doctrine by authority of Scripture Thirdly that he citeth but one Testimony Fourthly that the Doctrine of free pardon and imputed righteousnesse is hard to bee perswaded vnto men yet hath witnesse from the Prophets It hath euer seemed to humane reason very repugnant and a thing vnlikely to be true that a wicked liuer a periured person a common lyer a railer an oppressor an vnchast liuer a blood-sucker or such like only by belieuing the Gospell should suddenly become iust and be accounted righteous and vnblameable Against which Doctrine the Papists to this day like Dogs doe barke railing at it and the Preachers of it saying that it ouerthrowes all Lawes and Discipline and takes away out of mens society all vse of punnishments and rewards laying open a gappe to all wickednesse if it should be preached that without righteous works without any habite or actions of iustice only by Faith in Christ sinners may bee iustified with God Therefore out of good discretion to stoppe the mouths of calumnious slanderers and to put humane reason to silence Paul citeth this place of the Prophet least he bee thought to haue brought in a Doctrine full of nouelty and absurdity it being receiued long before in the Iewish Church by authority of propheticall Oracle which is three times alleadged in the new Testament First Heere Secondly Gal. 3 11. Thirdly Heb. 10 〈◊〉 to illustrate this Doctrine of iustice and life eternall to be had by faith alone and howsoeuer the Prophet who first vsed these words might aime in part at the refreshing and comforting of the godly in those troublous times vnder
at our handes for all his mercies as it were our rent charge or homage Psal. 116 12. Tim. What may be the meaning of the latter words of this Verse That they became vaine in their Imaginations 〈◊〉 had their foolish hart darkned Silas The Greeke worde Englished Imaginations signifieth more then thoughts euen Reasonings disputations discourses done with weying poising things whereunto the Heathen Philosophers attributing much thorough the pride and conceite of their owne witty and subtle inuentions and disceptations they fell into strange opinions and inuentions concerning God Some vtterly denying a God others doubting of it others coyning a plurality of Gods whom some would haue to be Corporeall others incorporcall the Romans crecting and numbering most lewde and abhominable men as Romulus Simon Magus c. into the register rank of Gods the Egyptians doing worse then they accepting Beasts as Oxen Cats Rats Geese Birds Crocodiles yca Onions and Leekes for Goddes putting to death such as killed any of these withall they ascribed to God corrupt worship thinking to appease him by gorgeous Sacrifices dcuised by themselues by daintie banqucts sumptuous playes goodly spectacles robbing him of his prouidence withdrawing from him the gouernment of sublunary and inferiour bodies as being too base for God to meddle with appointing representations of him vnbeseeming his Maiesty and glory pretending they must come to God by Images as to kings by Courtiers In all which the Apostle saith they proued Vaine both because they were deceiued of their opinion neither obtained the end they aimed at For whereas they thought by such their deepe and wise inuentions to haue procured Gods fauour also to enioy his blessings and escape calamities and to gaine vnto themselues an opinion of great wisedom they met with the quite contrarie For they offended God purchased many temporall plagues and spirituall too and at last were wrapt in cternall destruction because like fooles which had their vnderstandings darkened they preferred their owne vanities before truth shadowes before substance Idolles before the true God like Children which set more by a Rattle or a toy then by Treasure Gold and Siluer and such precious things From which we may learne vvhat yssue and successe may bee looked for of all humane inuentions in Gods seruice and what they will proue at length who frame their opinions and worship of God not according to that truth seated in the heart by God and shining in his workes or after the prescript of his word All such will not only be frustrate of their expectation and finde that all their glorious wisedome is but meere blindnesse foolishnesse darknesse but will incurre the high displeasure of Almighty God and pull on their owne heads his heame vengeance as these Idolatrous Gentiles did An happy thing were it for Papists and all other superstitious persons which forsaking the sure directions of God follow their owne peruerse reasonings and thrust vppon God Will-worships and good intentions as they be called to take warning in time by the harmes which came vnto the Heathens for their rash godlesse presumption in this kinde whereof more shall be said in the subsequent Verses DIALOGVE XIII Verse 22 23 24. When they professed themselues to be wise they became fooles for they turned the glory of the incorruptible God into the similitude of the Image of a corruptible man and of Birds and of foure-footed beastes and of creeping thinges wherefore also God gaue them vp to their hearts lust vnto vncleannesse to defile their owne bodies betweene themselues Tim. HOw is this Text tyed and linked in with the last by what orderly steps doth Paul go forward Sil. Heere is a newe Anticipation or fore-stalling of a priuy obiection the obiection not expressed but vnderstood is this O Paul why doe you accuse the Heathenish people of foolishnes and darknesse of mind doe you not knowe that they tooke themselues to bee wise and had a same among men for great wisedome yea had the name their teachers I meane of Philosophers that is persons studious and louers of wisedome The Romaynes had their Cato and diuers others renowned for great wisedome and Greece had her seauen wisemen In Egipt were men learned in al wisedome and do we not reade of wise men which came out of the East from amongst Heathens to enquire where the king of the Iewes should be borne To this obiection the Apostle answereth first granting indeed that in their owne opinion and by profession to the world they were esteemed for wonderfull wise men yet indeed and very trueth they were fooles because by leauing and leaping out of the boundes of that knowledge which God had imprinted in their mind and manifested in his woorkes and following their owne witty inuentions and sharpe conceits they fell from that worship of GOD whereunto their engrauen light and the sight of the Creature called them vnto most grosse abhominable Idolatry not only making such their Gods as were but Creatures yea the basest Creatures euen creeping things had diuine honour giuen them but changing what lay in them the true Immortall and Spirituall God and his glorious Maiesty into earthly corruptible and contemptible shewes and similitudes which they adored religiously forsaking the right spiritual worshippe of the onely true God and so became fooles or rather mad in their folly because they would maintaine it by pretext of reason Tim. Vpon what pretences and apparance of reason did the wisest of the Heathens maintaine their heathenish Idolatry in making Creatures Gods and woorshipping God by Images also making pictures and shapes of God what had they to say what did they professe to bee the ground and motiue of such superstition Sil. Their pretexts and excuses deuised out of humane witte wandering from light of nature were sundry not much vnlike and some the very same with these which our Papists stragling from the light of the worde now doe vse in the very like case for defence of their abhominable Idolles and which sometime the Israelites did pleade for themselues when they declined from Gods loue and seruice to such their owne inuentions As first that God being a Spirit separate from sense therefore the people whose vnderstandings were grosse must haue God visible by some shape Againe that they were not so foolish as to thinke the Images to be God but only tokens and remembrances and helps whereby to come to God that as men come to Emperours by vnder-officers so accesse to God must be by Saints and inserior Gods which excuses and such like are answered by Athanasius Ambrose and Augustine Tim. Now let mee know of you in what respect the true God is called incorruptible seeing mens Soules and Angels be so too and how his glory can be said to bee changed seeing it is immutable as himselfe is For me thinks it doth wel follow that God being incorruptible cannot change and as himselfe is so is his glory exempted from change
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
of God to admonish vs by mysticall signification and seales to assure vs of Christ and our righteousnes by him Euery signe is not a seale but circumcision is both and DIALOGVE VI. Verse 11 12. That he should be the Father of them that beleeue not being Circumcised that righteousnesse might be imputed to them also and the Father of Circumcision not to them onely which are of the circumcision but vnto them also which walk in the steps of the faith of our Father Abraham which hee had when he was vncircumcised Tim. VVHat is the drift of this Text Silas To shew the end of Gods counsell in iustifying Abraham in time of his vncircumcision which was to shew that the Gentiles which beleeue are Abrahams children though they be vncircumcised aswell as the circumcised beleeuing Iewes To explaine this better in the former verses two thinges were affirmed of Abraham First that he was iustified by the faith he had in his vncircumcision 2. that hee receiued circumcision as a seale of forgiuenesse of sinnes by the redemption of Christ thorough faith in his blood Now he sheweth the cause of each and that each had his mystery For the former was so done that he might be the Father of such as beleeue being not circumcised i. Gentiles the latter hapned that he might be the Father also of Circumcision i. the Iewes not vniuersally but particularly such as walked in the steps of Abrahams faith and all to this end to teach that the benefit of imputed righteousnesse pertaineth to both Iewes and Gentiles which are beleeuers as being equally children of Abraham and therefore heires of all the priuiledges and rightes which were Abrahams by vertue of Gods promise that he made to him Gen. 17. I will bee thy God and the God of thy seede And againe Thou shalt be the Father of many Nations Abraham c. in this name was this whole mystery expressed Concerning the interpretation of the wordes this phrase of walking in the steps of the faith c. hath reference as may seeme vnto the commaundement Genesis 17 1. Walke before me c. and it doth verie significantly declare that there is no other Faith required in the posterity then which was in the Parent Abraham namely such a faith as seeks remission of sins and life euerlasting in grace alone and not in Circumcision and workes of the Law Tim. Of how many sorts be the Children of Abraham Silas They be either Iewes or Gentiles The Iewes may bee distinguished into circumcised and beleeuing Iewes and vncircumcised and beleeuing as Abraham did but not circumcised as he was as they were which receyued the Gospell when the law ceased Tim. What is it then that giueth this dignity to men to be Abrahams Children Silas It is not Circumcision but Faith beleeuing the promises after Abrahams example for it causeth righteousnesse to be imputed to them yea though they lack Circumcision Tim. What things are learned from hence Sil. That it was a great honour which God did vnto Abraham to make all beleeuers his Children First because it is a large and honourable posterity Secondly it is also a maruellous great matter to haue Abraham to be our father For righteousnesse forgiuenesse of sinne all happinesse belongeth to such We are heere verie diligently to obserue least we erre that father-hoode in respect of the faithful is heere giuen to Abraham not by efficiencie as if he should be the worker and authour of faith in all his children for faith is the guift of God it is not of our selues or of any other creature but by a kind of proportion because the grace of the Couenant was giuen him vpon that condition and agreement and by that Lawe that as carnall parents do passe ouer and deriue all their inheritances and goods vnto their naturall Children so Abraham this spirituall Father should by couenant doctrine and example deriue vnto all the faithfull his spirituall Children that free blessednesse and Iustice of Faith which hee had receiued of God Learne also the vnity and harmony of the Church Faith righteousnesse in the olde and new Testaments There is but one Father of all the beleeuers and therefore but one faith one body and one Church one Lord head and Sauiour one Iustification one saluation euen as we professe one catholick Church the Communion of Saints to which pertaines remission of sins resurrection and glory Hence fals to ground that carnall conceite of the Iewish Church that it had onely temporall promises and were not partakers of Christ and his righteousnes Furthermore note here that to be the children of Abraham and heires of his Iustice wee ought to labour for such a faith in all points as was his Faith so qualified as his beleefe was comming after him in beleeuing as we would tracke and followe the steps of one which had gone before vs in a rough vneuen and cragged way Tim. What were the qualities of Abrahams faith in which we must imitate him Sil. Sundry and excellent First readinesse in that he beleeued God without delay or deliberation after once he had his promise and vnderstood it Secondly sincerity in that he beleeued truly without Hypocrisie Thirdly strength for that he stroue against and ouercame all lets of his faith Fourthly patience in that hee waited long for the performance of the promise Fiftly constancy in that he continued to beleeue vnto the end 6. Wisedom in that he grounded his faith aright vpon the word and promise of God and not vppon men or his owne merites Seauenthly fruitfulnesse for his faith was fruitfull of good workes Iames 2 22. Abrahams Faith wrought with his workes Lastly it was not coniectural opinion but a Plerophory or firme and full assurance of the promise Rom. 4. Tim. What were the chiefe fruits of Abrahams faith Sil. First singular loue of God for whose sake hee was ready to offer Isaac Secondly a true feare of God Thirdly rare charity towards men gladly entertaining strangers Fourthly deniall of him selfe for he left his owne countrey and his fathers house Fiftly sortitude and valorous courage for hee feared greatly no danger nor enemy Sixtly contempt of the worlde with the pleasures and delightes profits and honours of it for hee was euer ready to loose and leaue all for Gods name Such as bee like to Abraham in his faith hauing or striuing to haue it so qualified and so fruitfull are indeed the children of Abraham DIAL VII Verse 13. For the promise that he should be the heyre of the world was not to Abraham or to his seede through the law but through the righteousnes of faith Tim. VVHat is the scope and drift of this text what is the purpose of Paul Sil. To prooue by a newe reason that Abraham had righteousnes not by his workes but by his faith the reason is this By what meanes Abraham was heire of eternall life by the same meanes he obtained righteousness but Abraham was heire of eternal life by beleeuing
accesse into the grace of God The second is a standing in this grace The third is ioy vnder the hope of glory Tim. What is meant heere by grace and by accesse vnto this grace Silas Some do vnderstand by grace the grace of a good conuersation or of imputed iustice which here is called Grace because it is freely giuen and then to haue accesse is freely to be brought into such an estate wherein Christ with his merits is imputed to vs so soon as we beleeue But by Grace I vnderstand the free fauor of God and to haue accesse to this grace is to haue a libertie to come or approach to God in all our wantes being through Faith in Christ made gracious and fauorable to vs. This is the same with that of Paul Ephes. 3 12. Wee haue entrance with boldnesse through confidence and faith in Christ and also with that Heb. 4 16. Wee may with boldnesse come to the throne of Grace hoping to finde helpe in the time of neede Tim. How doth this fruite follow the former Silas Very fitly for as our sinnes not forgiuen doe shut vs out so sinne being pardoned and God reconciled we may now resort to him being made propitious to vs. This may be declared by the example of Absolon who beeing in his Fathers displeasure might not come in his sight but atonement being made by Ioab hee afterwards came before his Father This then is a maruailous great benefit that we so litle and vnworthy should be allowed to enter once into the glorious presence of so great and worthy a God It is a great priuiledge for a meane subiect obnoxious through some crime to punishment by the mercy of his Prince not onely to bee pardoned but so honoured as he may at all times haue accesse to his Prince and entreate both for himselfe and his friends Here is then an amplification of the first benefit For it is more to bee brought to presence then onely to be reconciled Tim. By whom haue we this priuiledge Silas By Christ Iesus alone For hee alone it is who presenteth our Prayers in his owne name and by the merit of his death cleaoseth our Prayers that God may accept them And heerofhee is called our Intercessor because his death commeth betweene Gods iustice and our sins to make way for our prayers to come before his Mercy-seate Tim. What thinke ye of them who come vnto God by the Saintes Silas First it is vaine and needelesse seeing we haue Christ our atonement spokesman by whom we may come to his Father Secondly it is iniurious to Christ to ioyne any with him in the office of Mediatourship But whereas it is obiected that wee may well vse the Saints by them to come to God as we come vnto Kings by Dukes and Earles my answere is that the comparison is not like First because earthly Kinges cannot bee euerie where to heare and see all whereas Christ is infinite and is euerie where Secondly God alone hath appointed vs to come vnto him by Christ and by him alone Tim. What then thinke yee of them who say Wee must come vnto God thorough Teares sorrowe Repentaunce and good workes Silas They honour those things too much and make Christ of them by whom alone it is that wee haue accesse to his Father we must bring those things to God as fruites of his grace but by the merite of them wee may not looke to be brought into Gods fauour and acceptance Tim. Why doth he mention Faith Silas Because both Christ himselfe and all his benefits come to vs by the meanes of Faith Tim. Rehearse the third fruite of a iustifying Faith Silas 〈◊〉 in the grace of God By which is meant the perseuerance of beleeuers in the grace and fauour of God and in that blessed estate into which they are brought by his fauour that this is here meant may appeare both in Scripture speech common speech perseuerance and continuance is noted by standing as Psal. 1. 1. 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of continuance a station or a standing also of a man that is resolued we vse to say he stood to it Tim. What then do ye gather from hence Sil. That a true beleeuer which once hath peace with God beeing reconciled to him by Christ cannot wholly and for euer fall from this grace of reconcilement but abideth to the end in that grace Tim. Why do ye say he cannot wholly fall Sil. Because partly or in part hee may loose grace that is he may loose many tokens and gifts of grace as peace of conscience touching the secrete feeling of it ioy in the spirit cleerenesse of vnderstanding feeling and affection to goodnesse feruency of loue holy boldnesse confession of God with many such like as appeareth in Dauid and Peters case For as a healthfull sound man falling sicke he may loose many benefites and comfortes of life as health strength liuelinesse fauour beauty appetite and such like but yet retaine life it selfe So he that once by faith liueth to God cannot wholy loose this life of faith though hee loose many effects and companions of this life which the godly doe loose when they waxproud grow secure or fal into some grieuous sins Tim. Why doe ye adde that beleeuers cannot fall for euer Sil. Because the falles of the faithfull are but for a time for they rise againby repentance and after recouer themselues as in Dauid and Peter and others Tim. Why do ye say that beleeuers cannot fall from the grace of reconcilement Sil. Because all others which are not true beleeuers may vtterly and for euer loose all grace and beleeuers themselues may loose many graces and fruites of faith but the grace of atonement with God beeing once by true faith laid hold on can neuer totally be lost nor that faith wher by it is imbraced because Gods loue and couenant bee eternall Tim. Nothing is vnchangeable but God therefore grace is changeable and may be lost Sil. Grace is double first a grace making vs gracious and freely accepted with God this is vnchangeable as God himselfe for it is his free loue and fauour Secondly a grace freely giuen that is euery gift which floweth from his free fauour as the grace of sanctification of faith repentance hope loue c. These graces in themselues bee chāgeable but being preserued of God by a second grace they be durable and lasting to the grace of faith God addeth another guift of perseuerance by which the former gift is kept also 1 Pet. 1. 5. Tim. But Saul Iudas and Esau did wholy loose grace Sil. The grace of reconcilement and true faith whereby it is receiued they neuer lost because they neuer had it they lost onely that they had euen a generall illumination and common gift of the spirit Tim. But Solomon had the grace of reconcilement for he was Gods child yet he fell from that grace Sil. It is true he
might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope
of worldly things which we may call humaine or ciuill hope it is of things vncertaine which may fall out or not fall out because they haue vncertaine causes and this hope hath no assurance but is ioyned with continuall doubting but Christian hope it hath alwayes assurance and certainty ioyned with it because it is of spirituall blessings and protections also of heauenly glory which commeth of a most firm cause namely the vnchangeable good will and loue of God as also his most free and firme promise in Christ. Tim. Whereunto doth this serue Sil. To reproue both the Papist and ignorant prophane Protestants which seuer assurance from Christian hope wherein they doe iniury to God himselfe and shewe that they are not such who haue his loue shed abroade in their harts DIAL VI. Verse 6. For Christ when we were yet of no strength at his time died for the vngodly Tim. VVHat is the drift and end of this text Sil. To confirme that which hee had said of the loue of God towards vs by an effect and fruite of his loue which is the death of his Sonne Christ Iesus Here beginneth the demonstration which is the second part of this Chapter as before Tim. How is this set foorth Sil. It is set foorth by a double circumstāce of time first in that the Sonne of God was giuen to death for vs at that time when we were yet weake vngodly sinners and enemies Secondly in that he dyed for vs at the time appoynted of his Father called his time Tim. What be the parts of this sixt verse Sil. Foure first what ones God loued weake and vngodly ones Secondly by what guift hee expressed his loue his Sonne Christ. Thirdly at what time the guift was bestowed at his time Fourthly to what thing he was giuen to death Tim. Now come to the interpretation of the words and first tell vs what is meant by weake in this place Sil. The word here vsed is applyed sometime to the body then it signifieth either weaknesse which commeth by some disease or sicknesse after which men bee feeble or else it noteth the want of al might as in that text of 1 Cor. 15 43. The body is sowne in weakenesse or it is affirmed of the minde and then it is either put for small strength as Rom. 15 1. or for no strength as here in this text that this is here meant may appeare by this that they which are called weak the same are called vngodly sinners enemies such are voyd of all spirituall and sauing power to beleeue or repent Tim. What doe these termes teach vs Sil. That they for whome Christ was giuen to death were such as had no force of their own to help themselues but needed all manner of helpe vnto saluation Secondly that such as Christ died for doe not onely neede all helpe but being vngodly refuse helps being offered and beeing sinners encrease their euils more and more and which is most of all they grow in hatred of the remedy being open enemies to God heere is a singular gradation to amplify Gods loue to lost mankind Tim. What is the vse to be made of this truth Sil. It sheweth the wretched estate which men liue in without faith in Christ. Secondly it condemneth the madnesse of such as affime that the elect beeing in this estate were yet Iustified and the sonnes and heires of God this their madnesse may appeare in this that the selfe same persons at one time shal be actually and indeed both enemies and friends to God sinners and righteous vngodly and sonnes to need all helpe and yet to haue all helpe this is to confound heauen and hell grace and corruption Sathan and God death and life togither Thirdly it confuteth the Pelagian and Papist who ascribe some strength to nature to prepare at least to dispose it selfe to grace This the Pelagian sets forth by a similitude of waxe fitte for any impression of white paper or a naked table ready to take any forme so is our nature say they apt to learne if it be but taught vs also the Papists they expresse it by the similitude of a man sore wounded or much enfeebled or laden or borne downe with bolts and fetters which with a little helpe of another mans hand will raise vppe himselfe and make shift to stand vppon his feete So say they nature is but wounded enfeebled or ouerburthened and with litle helpe of grace can reare it selfe to heauenwards These their corrupt opinions appeare to be false by Ephes. 2. 1. where it is written that wee are dead in trespasses and sins and therefore as touching God and godlinesse wee are by nature dead corps and in this our text we are said to bee of no strength Fourthly it prouoketh Gods children to great humility and thankfulnes towards God to consider what they were before their conuersion for the more miserable our former estate the more amyable present grace also it must moue them to compassionate others which yet be in this woeful estate seeing themselues once were such And lastly it must stirre vp a feruent loue to God who in this most pittifull case loued vs and gaue such a guist and remedy to vs and for vs. Tim. What was that gift whereby God doth expresse his loue vnto vs being so sinfull and wretched Sil. No lesse then Christ his owne and onely begotten Sonne which is the greatest and best guift that the most great and good God could bestow vppon mankinde the reason is because it is more worth then all the world for it is himselfe in the person of his Sonne therfore the greatest Also through this gift all other gifts are made good and profitable to vs which else would bee so many curses Therefore the best cause that moued him to bestow such a gift vpon vs was the good pleasure of his will which here and elsewhere is called his loue Iohn 3 16. 1 Ioh. 4. Tim. What did we learne by this that God would witnes his loue by such a fruit of it and gift Sil. That our loue must be like the loue of God that is an effectuall and fruitfull loue not in purpose onely and goodwill but in effect as wee are able to expresse it Secondly that as God declareth his great loue and that to his enemies so after his example wee should out of loue do good to our enemies whereby we are knowne to be Gods Children Luke 6. For euen Infidels and the most wicked persons they will loue such as loue them Math. 5. Tim. What doth this meane which is added According to the time or at his time Silas It meaneth thus much euen that fit and conuenient time appointed of his Father called fulnesse of time Gal. 4 4. and his houre John 5 25. for God hath his times appointed for all his workes Eccl. 3 1. Tim. What followes of this Silas That Christ could come neither sooner nor later then hee did Secondly it commendeth the more Gods loue
we must rise out of sin to liue a godly life And the power whereby wee can do this is deriued from the death and resurrection of our Lord as the grifte liueth by the life of the stocke to which it is ioyned Tim. What doth this similitude of planting teach vs Sil. Sundry things First that naturally we are strangers from Christ beeing in the stocke of rotten Adam whence we must be taken that we may be one with him Secondly that whiles we remain in Adam out of Christ we can no more do any good then a grift can bring forth fruite being alone and seuered from the stocke Thirdly to the end we may liue spiritually to God wee must first be vnited to Christ as the plant or grift is vnited to the Tree into which it is planted Fourthly whatsoeuer power is in vs to do good or to leaue sinne it is al from Christ not from our selues As the graft set in a stock taketh now no life from it selfe but from the stocke into which it is grafted By this is quite ouerthrown the concurrence of nature and grace Tim. What are we to learne from hence that the Resurrection of Christ is heere annexed and ioyned vnto his death and mentioned after it Sil. These two things First wee learne that as Christ had no way opened vnto his resurrection but by death so till we depart from sinne we cannot be raised vp and renewed to a righteous life Secondly as Christes death and resurrection be ioyned together so our death to sin is euer accompanied with a newe and vnblameable life which can no more bee seuered from mortification then the resurrection of Christ can be seuered from his death and therfore our Apostle hath truly affirmed before that such as bee dead to sin cannot liue in it verse 2. for nowe they lead their liues according to God Tim. I haue heard you speake of the likenesse between a grift and the elect and what we are to learne by it shew me nowe in this likenesse what dissimilitude and vnlikenesse there is Silas It is a sure truth that no similitude doth holde in all things it is sufficient to holde in that for which it is applied as in this present similitude which is brought to shew that as a slip passeth from one tree to another and hath life from that stock into which it islast planted so the elect passing from Adam to Christ are partakers of his spirit but as in euery other similitude there is a dissimilitude so in this likenes there is an vnlikenes and it doth consist in two things first the slippe or grift is taken from a good tree and fastned to a wilde Secondly it retaineth still his olde nature though it be planted into a new stocke now it is not so in this spirituall planting of men into Christ. For wee are plucked from an vnfruitfull tree and wild Oliue euen from the corrupt nature of Adam and are grafted into Christ as a most noble stocke a tree of righteousnesse whose very leaues are wholesome also we put off our old nature which we had afore and leaue the affections which spring of our birth-corruption are partakers of the spirit of Christ whose nature and properties we put on Rom. 12 14. Tim. When may we be said to leaue off our olde nature and affections of sinne and by what meanes are wee best furthered to it Silas When wee begin perfectly to know our selues that whatsoeuer commeth of our nature is in vs without Christ is naught and vicious and are moued to bee displeased with it and to abhorre it with an earnest and constant endeuour to leaue and forsake whatsoeuer is from our corrupt nature whereunto wee are much furthered and holpen by the faithful and fruitefull meditation of Christs painefull death when wee doe consider the shame and bitternesse thereof to bee occasioned by our owne sinnes it will cause a mans heart to rise against them as a mans heart ariseth against his enemy prouoking vs speedily to shake and cast thē off which cast our beloued and blessed Sauiour into such a bloudy agony and hell of sorrowes for who can beleeue that Christ was made a curse for his sinnes and yet still liue in the loue and seruice of sinne Tim. When may it be said of vs that we haue put on the nature and properties of Christ into whom we are newly planted Silas When we doe feele wrought in vs by his spirit such feelings and affections as he had putting on like mercy loue faith meekenesse patience long-suffering ioy goodnesse temperance and kindnesse as the man Christ had being meeke and lowly as he was c. DIAL IIII. Verse 6 7. Knowing that this our olde man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne for he that is dead is freed from sinne Tim. WHat is the substance of this Text Silas It rehearseth the principal argument to proue that beleeuers are dead to sinne taken from their Communion with Christ and his death with him Secondly it mentioneth the kind of death by which he merited for them the spirit of Sanctification by the death of the Crosse Crucified Thirdly it layeth foorth the ende of our Sanctification which is the destruction of sinne that the body of sinne might be destroyed Fourthly the duty of sanctified persons that hencefoorth they serue not sinne Lastly a reason thereof because they that are dead are freed from sinne verse 7. Tim. What is meant heere by the olde man Silas The vniuersall corruption of our nature as wee are conceiued and borne in sinne whereby we are prone vnto all euill and vndisposed vnto any good the which corruption is therefore called olde because it hath been in mans nature euer from our first parents Adam Secondly because it is in euery Child of God before that new quallity of holinesse for which they change their olde deformity at their new birth And for other two respects the name of Man is attributed vnto our sinnefull corruption First to shew how neerely the euill and poyson of sinne cleaueth to vs being as it were a mans selfe Secondly to note how men are addicted vnto it before they be sanctified they do not thinke themselues to be men without it so striuing for the maintenance of their dearling sinnes as they would doe for the safety of soule or body one were as good plucke out a mans hart as seeke to pull him from his beloued sinnes as good kill the man himselfe as his sinne Tim. In what sence is our olde man saide to be crucified Silas To haue our olde man crucified is to haue the strength of our sinne enfeebled weakened and broken by little and little as Christs body was weakened vpon the Crosse till he dyed Tim. What may this word Crucifie put vs in minde of Silas Of the kinde of death which Christ suffered namely the cursed death of the Crosse by which death he
our benefit and ed fication Tim. First it ministreth occasion of being humbled euen in and for the verie best actions of our life which beeing vnperfect and spotted cannot please God without par don by Christ. Secondly it reproues such as haue their minds lifted vp when they haue done or spoke something well whereas the imperfection of the deede ought to bee before them to abase them Thirdly when Christians haue shewed their best care and endeuour to doe good things they must not bee discouraged for such wants and faults which stick vnto their doings but heartily repent asking fogiuenesse of Christ and striuing to do better For as an earthlie father perceiuing in his childe a good will and defire to please him taketh that hee doeth in good woorth though it be faultie so will God spare his owne children that doe good things willinglie though weakly Mala. 3. 17. I will spare them as a man spareth his owne Sonne that serueth him Lastly it reproueth such as thinke the keeping of the law to bee possible whereas it is a transgression of the law not onely to doe what wee should not but to doe lesse then we should a want of perfection breaks the law no lesse then an euil done from such defects none are free no not Paul himselfe DIAL XV. 19.20 For I do not the good thing which I wold but the euill which I would not that I doe Now if I doe that I would not it is no more I but sin that dwelleth in mee Tim. VVHat doth this text containe Sylas A proofe of the former reason in the 19. verse a conclusion drawn from thence in the 20. verse Tim. How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses and what is it that we are to learne thereby Silas That which is set downe in these two verses is not altogether the same but differs at least in wordes for heere the wordes good and euill bee put in which were left out before againe these repetitions and rehearsals they are not idle but serue to good purpose for thereby the Apostle would admonish vs of two things First that we are to think that these things which hee writeth of the spirituall combat are verie necessarie for vs and can neuer be too much knowne of vs. Secondly that through our dulnesse they are not enough considered and marked and therefore haue neede to bee much vrged and often repeated repetitions haue good vse when they are timely vsed Tim. What is meant by this that he saith he would haue done good Silas That it was the earnest desire and purpose of his heart to please God Tim. What are we to learne from hence that he saith I doe not that good I would ly to embrace death willingly which doth stoppe the breath of sinne Lastly in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne to stand still vpon our guard and to flye to our Generall for succour in assaultes that wee be not ouercome or ouertaken at least with temptation of sinne DIAL XVI Verse 21 22. I find then that when I would doe good I am thus yoaked that euill is present with me For I delight in the law of God concerning the inner man Tim. VVHat doth this Text containe Silas It containeth two things according to the number of the verses the former is the winding or shutting vp of the second paroxisme or second fit of temptation the latter is an entrance or beginning of the third or last fit verse 22. Tim. What be the parts of this conclusion Silas Two In the former he confesseth the readines of his will to doe that which is good in the latter hee renders a reason why hee could not doe the good hee would because euill was present with him Tim. What is meant heere by Yoaked Silas The word in the originall signifies law I finde this Law which some doe take in good part for the law of God but others in euill part for the law of sinne and corruption This latter interpretation is the best because of the words which follow Euill is present with me which words seeme to expound the former Tim. What euill doth he speake of when he saith euill is present with me and in what sort is it present with him Silas Not the euill of affliction but of sinfull desires and lusts which are said to be present because they are euer with the godly at hand to crosse and hinder their good purposes and desires For the flesh lusteth against the Spirite Gal. 5 and the law of the members rebelleth against the law of the minde Tim. What is the instruction ariseth from hence Silas That this is the common condition of all regenerate persons that their good motions which come from Gods spirite are euer mingled with some euil motions which arise from their corrupt nature Tim. What is the sum of the 22. verse Silas A profession of the Apostle that his whole man so farre as hee was renued by grace it tooke especiall pleasure and delight in the knowledge and spirituall obedience of Gods Law Tim. What Law is it that he speaketh of heere The morall Law or the Law of the ten Commaundements which teacheth perfect loue of God and of our neighbour because it is set against the Law of sinne to which no Law is so contrary as the morall Tim. What is meant heere by the Inner man Sil. The Inner man is the same with the new man or spirit and signifies al that within a man or without from top to toe which is by grace reformed as by outwarde is meant all that in a man which is not renued Tim. What is the instruction that wee are to learne from hence Silas That a regenerate man doth loue Gods morall Law and take great delight in it This delight doth not so much declare and shew it selfe in the pleasure which godly men take to know the thinges contained in the Law for that is common with the wicked but to do it and conforme their hearts and manners agreeable vnto it as he which seeth a curious artificiall picture is so pleased with it that he studieth how to expres it so it fareth with Gods children Tim. What reason haue Gods children to delight in the law seeing it reueales sinne vnto them accuseth them and condemnes them Silas First vnto the godly this is a great benefit which it brings that it doth discouer vnto them euils that they may see them repent of them and forsake them as well as good that they may practise it and so driueth them neerer vnto Christ that they may be saued by his grace Tim. What other instruction may bee drawne from this Verse Silas That seeing the children of God delight in the Law they haue greater reason much more to be delighted with the word of the Gospell because the doctrine
is it that the Law cannot iustifie and make vs righteous seeing it doth teach a perfect righteousnesse Silas It is true indeede that the Lawe instructeth vs fully both what is to be done and what is to be auoyded but there are 3. other things required to the iustifying of vs which it is impossible for the Law to do for vs. As first to offer vs forgiuenesse of those thinges wee do against the Law which accuseth but absolueth not Secondly to worke faith in vs to lay hold vppon forgiuenesse being offred which the law cannot engender Thirdly to put strength and power into vs that we may be able to keepe all the commandements of the Law to the end of our life All which things are impossible to the Law because it only instructeth what to do but ministreth no strength to do that it bids It promiseth life to the doers threatneth death to the transgressors but offreth no power to sinners much lesse giues faith to apprehend it for this is the office of the Gospell 2 Cor. 3 9 7 8. The cause why these things are impossible to the Lawe is because it is weake that is vneffectual and feeble for these purposes which commeth not from the Law but from our flesh and corrupt nature Tim. What doth the Flesh signifie heere Silas That naughtinesse and sinfull corruption that through Adams fall passed thorough all mankinde and doth remaine still euen in men regenerate but it is corrected and reformed in part in them and that daily til it be abolished Tim. What is the effect and fruite of this remaining corruption and sinne Silas It doth make the members of Christ and newe borne Children of God vnable perfectly and fullie to keepe the Law As first because through force of this remaining corruption they do diuers things contrarie to the Lawe Secondly they leaue vndone manie good things commanded by the Law Thirdly in the good things which they do there is much imperfection and vncleannesse therefore it is impossible to bee kept of the most righteous that is In our creation it was possible and in state of glorification shall bee but in estate of our vnperfect Sanctification it cannot be Tim. Is it not a wrong to God to say that he hath giuen vs a Law impossible to be kept Silas No none at all First because in our Creation we receiued strength to keepe it which we lost through our owne default Shall a Landlord be blamed because the Tenant is vnable to pay his rent Secondly because in the estate of glorification wee shall haue power to keep it perfect for then our knowledge and loue of God and our neighbour shall be perfect Thirdly because in the estate of regeneration the godly may be saide after a sort and in some sence perfectly to keep it For the regenerating Spirit hath begunne in them obedience to the Law giuing them strength to desire and endeauour it Also their wants and failinges in their obedience are pardoned and he is saide to haue no sinne when that is not imputed which is done And lastly the perfect obedience of Christ is allowed vnto the faithfull Omnia mandata Dei inquit August fact a deputātur quando quicquid non sit ignoscitur Ti. In what sence is it thē that the law is imposs ble to be kept Silas The wicked which are strangers from Christ are absolutely vnable to do any part of it but breake it thoroughout Rom. 5 8. Secondly the regenerate and godly they are not able by grace inherent in their own persons perfectly to do it but faile in many things and sundry wayes 1 Iohn 1 7 8. Iames 3 2. Tim. Declare vnto vs the profit that we are to make of this Doctrine touching the impossibility of keeping the Law being iustified by it Sil. First it conuinceth and confuteth both the Pelagians and the Papist the one because they teach that men by the strength of nature are able to keep the commandements the other that by strength of grace the godly are not only able to keep the Law but to do more then the Law requireth Secondly it serues to humble vs much that we cannot keepe the Law and that thorough our sinfull weaknesse also to stirre vs vppe vnto Prayer for grace to yeelde better obedience vnto it seeking that strength from God which wee haue not in our selues to be able in some measure to yeelde obedience to the Law Thirdly it instructeth all the faithfull to know that iustification before God is not to be had by good workes because they are imperfect not answerable to the rigour of the Law and are all stayned by the corruption of the flesh mingled with them Fourthly this doth teach vs that seeing we cannot haue iustification from the Law therefore all men must bee content to deny themselues and go out of themselues and seeke perfect righteousnesse in another to wit euen from the Sonne of God sent into the world that he may be made man for vs and the end of the Law for righteousnesse to all which beleeue Tim. What are we to learne from these words that GOD sent his owne Sonne Silas These three seuerall Lessons First the distinction of the persons in the Trinity for if the Sonne be sent from the Father of necessity he is a person distinct from the Father which confuteth Sabelius who held a distinction not of persons but of names Secondly that Christ is the sonne of God otherwise then we are euen his own sonne that is consubstantiall and coequall with the Father contrary to the Arrians who denied the eternall Godhead of the Sonne whome they make an inferiour second created God that is indeede not a God at all Thirdly hence we learne that when the high and soueraigne cause of our saluation is sought for wee may not stay in Christ himselfe but arise vp vnto the goodnesse of God the Father sending his Son which confuteth such as will haue foreseene faith and workes to be the mouing cause of appointing vs vnto saluation when as Christ himselfe is not the impulsiue moouing cause of appoynting vs vnto saluation but Gods owne loue moued him to giue and send Christ vnto vs Iohn 3. 16. Tim. What is the vse of this third and last lesson Silas It doth admonish all the faithfull that since God freely out of his loue sent his Son for them therefore it is their duty to send their harts vnto him wholly to bee his as men send mutually gifts one to another Rom. 12. 1. Tim. What is meant here by the similitude of sinfull flesh Silas The meaning is that Christ being sent of his Father became a very man hauing the true nature of a man being like to all other men except sin also by flesh is here meant humane nature consisting of body and soule being considered without corruption of sin Tim Why doth he say in the similitude of flesh Silas To teach vs that Christes manhoode not onely seemed and appeared but indeed
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words 〈◊〉 Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
reasons the one is taken from the efficient cause to wit the Spirit of God dwelling in them the second is taken from their communion with Christ whose members they are and therefore cannot be in the flesh but in the spirit Tim. What doth it signifie to be in the flesh Silas It signifies two thinges in Scripture one is to be an infirme and weake man to haue flesh and body and soule as other fraile men haue 2 Cor. 10 3. Secondly to be carnall and vnregenerate as we are all by nature to wit when in all our actions we are all ruled and gouerned by the sence and affection of our nature not yet regenerate by Christ thus it must be taken here Tim. Is there any difference betweene being in the flesh and hauing flesh in vs Silas Yea very much for the most godlie which are most renued yet still haue some flesh and corruption in them being regenerate in part onely as we haue seen out of the 7. Chapter to the Romanes in the example of Paul but to bee in the flesh agreeth to men wholly vnregenerate Tim. Whereunto doth this interpretation serue vs Silas First to reproue such as doe interpret this clause of Mariage as the Pope Syritius did thereby to condemne the mariage of Ministers Secondly it doth admonish vs that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words for then wee must say that there are men liuing that are without flesh and bone bloud and body because Paul sayth here of the liuing and beleeuing Romanes that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature in Scripture Dianoia and not To rheton onely must be obserued Tim What is it to be in the Spirite Silas First that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption but are translated into the estate of grace being of meere carnall men partly spirituall Secondly though many at once haue both flesh and spirit in them yet none can be both in the flesh and in the Spirite these are such contraries as they cannot stand together Thirdly that it is the essentiall property and most certaine rule of a Christian by al means to auoide the affections of the flesh and in all things to be carried by the Spirit Lastly we are taught by this example of Paul to iudge charitably of such Christians which professe Christ and doe not thinges contrary vnto their profession that they are not carnall but spirituall This is the cannon and rule of Charity which indeed is not so certaine but that it may deceiue because it cannot looke to things within and hypocrites beare a shew of piety without substance Therefore the spirite of discerning spirits is a great blessing the Apostles excelled in it Tim. Come we now to the reasons to proue that they are not in the flesh but in the spirit Sil. The first reason is this The spirite of God dwels in you therefore ye are not in the flesh to walke after it but in the spirit Tim. What is meant here by the spirit of God Sylas The third person in the Trinity called the Holy Ghost and the word God is put personally for God the Father the first person in Trinity of whome the spirit proceedeth so as he is also the spirit of the Son Tim. What doe ye learne by this that he is called the spirit of God Silas That the Holy Ghost doeth proceede from God the Father Iohn 15 26. As also from God the Sonne and therefore he is in the latter part of this verse called the spirit of Christ. Tim. What is signified here by the dwelling of the spirite in vs Silas The word dwelling is taken from men which dwell in houses who doe not onely possesse their houses but command and gouerne all things therein at their pleasure likewise the holy Spirite not onely filles the hearts of the faithfull but also rules and gouernes them enlightening them to know and directing them to do things pleasing vnto God according to the measure of the Spirite For howsoeuer the flesh may rebell yet the Spirite still possesseth the godly and hath the dominion and vpper hand Tim. What doth this borrowed speech of dwelling put vs in minde of Sil. Not onely of the efficacy of the Spirite but of his continuance in the faithfull vnto the end For he is not in vs as a guest to lodge for a night and be gone but as an Inhabitant to dwell and abide in vs euen to the death and for euer Iohn 14 23. The Spirite which I will giue you shall abide with you for euer Therefore they are in an error who thinke that the Spirit of Christ once had can bee vtterly lost Indeed false doctrine and corrupt manners may hinder the working of the Spirite but cannot extinguish the grace of the Spirite Secondly this word dwelling puts vs in minde of the presence of the Spirite in the faithfull that it is not by immensity and infinitnesse of his poweras in other Creatures but by presence of grace and of his healthfull effects Tim. How manifold is the grace of the Spirite which belongeth specially vnto the elect Silas Three-fold First vnion with Christ to bee one with Christ as his members whereof follow vnion with his perfect iustice and all merite Secondly sanctification to be made new Creatures to be able to hate euill and to loue and doe good Thirdly adoption and sealing vp to vs our saluation The Spirit witnesseth to vs that we are the Children of God Tim. What be the effects of the Spirite Silas Sundry but especially two First to leade vs into all truth sufficient to our saluation Secondly to strengthen and comfort our hearts vnder the Crosse. Iohn 14. Tim. What lessons learne we from hence that the Spirite dwels in the faithfull Sil. First the blessed condition of true beleeuers for whom Christ not onely dyed and rose againe iustifying them by faith but also by his Spirit regenerates quickens them to make them liuely members of himselfe Secondly the man which hath in him the Spirite of Christ dwelling cannot follow and obey the lusts of the flesh and they which be such they haue not the Spirite of Christ dwelling in them Lastly as all in the house doe submit themselues vnto the command of the chiefe House-holder so Gods Children are content to be at the direction and after the Spirit in newnesse of life Rom. 8 5 6 9. Tim. Hauing now shewed after what sort we are ioyned to Christ by faith shew vs after what sort Christ by his spirit doth 〈◊〉 himselfe vnto vs Silas First Christ giueth the elect his Spirite to incorporate them into himselfe 1 Cor. 6 17. Secondly the same his spirit doth regenerate them and quicken their soules by grace that they may become his liuelie members Ephes. 2 1 4 5. Thirdly vpon the elect being now
the Spirit Silas The godly are debters to the spirit three manner of wayes in respect of his benefits towards them past present and to come the benefits past are these sixe First the benefit of their creation for in that all men at the first creation were made in the image of God this must be ascribed to the worke of the Spirit Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity therefore of the Spirit Secondly their regeneration in that of the children of wrath they are become the childeren of God by faith Ioh. 1 12. 13. 3. 5. 6. Thirdly iustification in that they are set free from sin eternall death and accepted as fully righteous by the imputation of Christs righteousnesse to them Fourthly calling whereby they haue beene drawne vnto the faith in Christ. Fifthly sanctification whereby sinne is mortified that they may liue in newnes of life 1 Cor. 6. 11. Sixtly all the graces and fruits of the spirit Gal. 5. 22. Secondly the benefite present is the spirituall consolation in all afflictions together with the gouernment and regiment of the spirit Ioh. 16 7. Rom. 8. 9. Thirdly the benefits which wee hereafter looke for from the spirit is first dayly encrease of knowledge and all other guifts of the spirit Secondly corrob oration in grace vnto death 1 Pet. 5 10. Thirdly quickning of their soules at their death with eternall life Rom. 8 10. Fourthly quickning of their dead bodies at the resurrection Rom. 6. 11. Fiftly the glorification both of body and soule eternally in heauen These many and great benefites of the spirite doe therefore oblige and binde the faithfull most straightly vnto this debt not to-liue after the flesh but after the spirit which doth so many and great things for vs. Tim. What is it not to liue after the flesh Sil. Not to liue after the flesh signifies not to liue after the motions of our corrupt nature but to study to mortifie them Tim. What do we ow nothing to the flesh Silas Yes to our flesh as it is our substance wee owe loue and cherishing but to the flesh as it doeth signifie here sin and corruption wee owe nothing but crucifying and mortifying of it for it striues against the spirite it rebels against the law of our minde it leades vs captiue to sin it causes vs to doe the euill wee would not doe and to leaue vndone the good wee would doe it is an enemy or rather enmity against God it cannot please God Tim. What is it to liue after the spirit Silas To striue take thought and endeuour to doe according to those motions which are stirred vp by the spirit to witte such thoughtes and motions as agree with the worde of the lawe and Gospell and such motions wee are bound to follow for it is our debt whereas a carnall man wil repell such motions as accord with the word but a spirituall man will entertaine them Tim. Shew vs nowe what wee are to learne from this sentence Sil. This one thing that a godly and a righteous life is a debt which is due from vs to God the reason hereof is threefold First wee are Gods creatures therefore wee are bound to serue him by the lawe and right of creation Secondly wee are redeemed and bought with the price of Christs bloud therefore we doe owe to him all obedience and seruice by right of purchase 1 Cor. 6 20. Thirdly all the former benefites giuen vs by the Spirit doe oblige and binde vs to a godly life by the right of common honesty which bindes vs vnto our benefactor Tim. What vse and profit are wee to make of this poynt of doctrine Silas First if liuing godly all our life long be a debt then it cannot be that our workes should merit with God for that which is a debt cannot be a merit no man merites not thanks to pay what he oweth Secondly this ouerthrowes the works of supererogation which if they beo works of the Spirit then we ow them of duty and if they be not such works then ought they not to be done Thirdly hence wee learne that the doing of good workes or the leading of a godly life is a thing necessary though not as a meritorious cause of saluation yet as a duty which we are bound to pay as a debt to the spirit our benefactor Lastly all that liue after the spirit will bee obedient to the worde of God the more obedient wee are to the word of God the more we liue after the spirit for the spirit the word are coupled togither by firme connexion The worde is vnderstood and obeyed by sanctification of the spirit and the holy Spirite perswadeth to that onely which is consonant to the word DIAL XII Verse 13. For if ye liue after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall liue Tim. WHat doth this scripture contayne Sil. Newe reasons to enforce the sormer exhortation of liuing after the Spirit and not after the flesh that is of leading a holy life the reasons bee three The first is from the vnprofitablenesse or danger if we doe liue after the flesh then wee shall dye Secondly from the profit which will follow if we doe liue after the Spirit then wee shall liue The third is from the facility and easinesse because through the grace of the holy Spirite it will be an easie thing to leade a godly life Tim. Now expound the words and tell vs what it is to liue after the flesh Silas To follow and obey the corrupt motions of our blinde reason and peruerse will The danger heereof is death now all men naturally abhorre death as a most fearefull thing Therefore as we would abhorre such a miserable and horrible effect as death wee must bee carefull that we liue not after the flesh but that we obey the Spirite Tim. What death is that which is threatned to those that liue after the flesh Sil. Not onely the naturall death which is common vnto all frō which euen the godliest are not exempted but must dye at the last Againe this death is so farre from terrifying some of the godly that it giueth them much ioy and comfort and is a thing most desired of them and therefore these words are not to be vnderstood of a corporall death alone which is the dissolution of nature but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly as a iudgement of some lust of the flesh which they haue too much followed As it hapened to Moyses Aaron Iosias Ely Numb 27 12 13. Deut. 32 49 50 51. 2. Kings 23 29. 1. Sam. 33 34 4 11 18. Also the Prophet mentioned 1. Kings 13 24. Yea sometimes the obeying some lust of the flesh doth cost Gods children deare from the hand of ciuill iustice as happened to some that perished in the wildernesse 1. Cor.
their owne spirits that they are adopted of God to be his sons and daughters Tim. Into what parts may wee resolue the matter of this text Silas Into two parts it may fitly be deuided to wit into a case and a resolution of that case The case is this how the children of Adam by nature may be sure that they are the children of God by grace Tim. What do ye iudge and esteeme of this case Silas That it is a case of all cases of most woorth and waight a most excelent important case of greatest consequence and vse It is of great worth and excellency because it tendeth to gaine certainety of a thing which is of al other most precious to wit our adoption and Son-ship euen of our right to the kingdome of heauen that most glorious inheritance Also it is a case of importance and waight because it doeth behooue and import men very much to know how they hold their earthly inheritance it must needs then greatly concerne Gods children to haue ready their euidēces of their heauenly inheritance Again it is a very haynous offence for any Christian to call God Father and not to feele assuredly that hee is his Childe but of custome and in hypocrisie with his tongue onely and not in truth which is farre more greeuous and dangerous then if one should counterfeit himselfe the sonne of an earthly king which yet is a capitall crime and yet furthermore it is of great consequence and vse for it wil stay and strengthen the heart in soule-temptation and conflict Also it will quicken to a chearefull performance of duties and lastly it will nourish hope and patience in all afflictions For one being perswaded of Gods loue then followes ready seruice confident prayer and patient hope Tim. Now tell vs from whence we are to fetch the full and firme resolution of this case Silas From that witnesse which the holy Spirite doth beare to our Spirite or from the witnesse of Gods Spirite and of our spirite Reade it eyther to our or with our spirit it commeth much to one effect onely this ods that it implieth but one witnesse if we reade it our spirite but importeth two if it be read to spirite Tim. What is meant by the same Spirite and what doe yee call the witnesse of it Silas By same spirite is meant the spirite of adoption spoken of in the former verse euen the holy Spirite it doth giue testimony to Gods Children of their owne adoption and the witnesse of the Spirite is a motion of a soule resting steadily on the mercies of God thorough Christ inspired and stirred vp by the Spirite Tim. How and after what sort doth the holy spirite beare this witnesse to beleeuers that God is their Father Silas These two wayes ordinarily not by extraordinary reuelation but first by that cry mentioned before stirred vp in the hearts of the faithfull by the Spirite which mouing them effectually to call God their Father with filiall and childlike trust in his goodnesse heereby they are assured of their adoption None can say Iesus is the Lord but by the Spirite of God 1. Cor. 12 6. Likewise none can truly call God his Father but by the motion of the spirit of Adoption Whosoeuer therefore in their Prayers can call God their Father in truth they may thereby be perswaded that he is so seeing the Spirit of adoption is peculiar to Gods sonnes as in verse 14. we haue learned Thus Chrysostom expounds declares this witnesse of the cry of the heart engendered by Gods Spirit Secondly the Spirit beareth witnesse by a practick Sillogisme or reason framed thus Euery beleeuer is the Childe of God and shal be saued This is the summe of the Gospell But I am a beleeuer this is the worke of the Spirite making euery faithfull person to know and feele this in himselfe 2 Tim. 1 12. 〈◊〉 Cor. 2 10. Therefore I am the Childe of God and shall bee saued in heauen This conclusion is the testimonie of the Spirit vpon the former premises Thus these two Seruants of the Lord Paroeus Perkins expound declare this witnesse of the Spirit Tim. By what reasons can ye proue that this witnes of the holy Spirit cannot deceiue vs Silas First because it is the Spirit of truth which cannot lie and deceiue Iohn 14 17. Titus 1 2. Secondly this holy Spirit searcheth all thinges euen the deepe things of God 1 Cor. 2 10. Thirdly he is Lord of all therefore worthy of credit and beleefe If a man or Angell or Archangell should preach vnto vs this adoption we might doubt of it but seeing the Spirit who is Lord of all doth witnesse it what place is there of doubting saith Chrysostom Tim. But how may a godly Christian discerne this witnes of Gods Spirit from the delusion of Satan and from the presumption of Hypocrites and wicked men Silas By these waies First by the grounds reasons of the witnesse which are not mans own merit or common graces or outward blessings but they be the truth power and mercy of God the Father also the merits of Christ the Sonne and the workes and fruits of this Spirit of Adoption These are such firme grounds as cannot possibly faile him who rests on them Secondly by the manner of the testimony which is certaine and firme as an earnest or seale putting vs out of doubt setling the conscience in such quiet and sound tranquilitie as farre differeth from numbnesse and deadnesse of hypocrites and of ciuill men Thirdly by the effectes of this Testimony as 1. Ardent prayer 2. Sincere loue of God and our Brethren for his sake 3. Willing and constant obedience to Godward vnto which we may ioyne these sixe meanes following as good helpes to descry this difference First presumption is naturall from our birth but this testimony of the Spirit is supernaturall and is not in vs before the grace of conuersion Secondly this Testimony ariseth from the vse of holye meanes as hearing reading Sacraments c. and is thereby confirmed whereas presumption is from security and not from the vse of meanes which presumptious persons neglect or contemne Thirdly presumption is most confident neuer doubting or making question of election or saluation This Testimony of the Spirit is much assaulted with doubts and feares more or lesse at one time or other as in Iob and Dauid Therefore he that saith I neuer doubted I thanke God I haue alwayes had a strong beleefe hee speakes from presumption Fourthly presumption is cuer ioyned with worldlinesse and prophanenesse but this Testimony is neuer seuered from a desire to liue holily and righteously Fiftly presumption presumes of Gods loue in the time of Gods benefits onely but in aduersitity vanisheth This testimony is constant and permanent in aduersity aswell as in prosperity Lastly this testimony of the Spirite commeth by the application of faith also it throughly perswadeth and giueth not
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
whereby Gods eternall loue descends to his chosen and whereby they climbe to their decreed felicity to which none can come but through these meanes by which means the elect are sure to attaine it yea though they be afflicted here which causeth them to bear afflictions more patiently and valiantly in that they perceiue their saluation to be of God by so many excellent works of his grace so certainely and vndeceiueably procured and effected Tim. What are the degrees whereby the elect arise and climbe to blessednesse in heauen Silas Foure 1. predestination 2. vocation 3. iustification and glorification the first of these is done afore all times the three last of them be performed in time Tim. What doe ye call predestination Silas It is an action of God peculiar to all the elect which are purposed vnto saluation the rest of mankinde being passed by and left to their corruption and iust perdition This action of God is not done in time but from euerlasting God fore-ordaining his elect both to the end which is eternall life and vnto the meanes leading thither to wit vocation faith iustification sanctification the Crosse also death eyther naturall or violent The very worde predestinate is taken foure times in Scripture in this sence as Rom. 8 29 30. Ephe. 1 5 11. But yet the matter and doctrine it selfe is handled in very many places as Rom. 9 and 11. Ephe. 1. Mat. 11 25. Iohn 6. and 17 6. Acts 13 48. 1. Thes. 5. 1. Pet. 1 2. Iude 4. Reuel 17 8. and else-where often Tim. Some thinke this doctrine should not bee taught and therefore raile at the teachers of it what thinke ye do they well Sil. No verily for it ought to be taught to Gods people and Gods Ministers should sinne if they passed by it My reasons for this be these First because Christ and his Apostles taught it and their example is warrant enough for Gods ministers For as the Apostles were followers of Christ in doctrine and life so ought other Ministers Secondly it is a part of Gods reuealed will and therfore belongs vnto vs Deut. 29 29. Thirdly it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable strong and firme as our Apostle doth heere aduertise vs â—â—at afflictions though many and great cannot hinder â—â—â—t further our saluation Fourthly it is the Mother of all godlinesse to which a man or woman doth then and neuer before seriously and chearfully apply themselues when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life 1 Iohn 4 10. We loue him because he loued vs first Lastly it begetteth true and ioyfull thankfulnesse which we will not offer vnto God except wee know that all good comes of his eternall purpose without any respect to our worthinesse Tim. But the conceite of Predestination and that the Predestinate persons must be saued dooth take away from men all care of Faith Ministery Prayer and Good workes vse of Sacraments c. Silas This is a verie slanderous vntrueth because the Doctrine of Predestination doth necessarily put commend vnto vs all these meanes so farre off it is from destroying them or extinguishing the care vse of them because it is taught that whome God predestinateth them he calleth iustifieth and glorifieth Thus vnlikely it is that Predestination should exclude Christ the Gospell Faith Calling Iustification Holinesse of life as it doth include and inferre all these necessarily The reason heereof is because it is wholesomly taught beleeued according to Scripture that God predestinating vnto the end hath also fore-ordained to the meanes which bring vs vnto such an end and that immutably and most freely And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes Tim. What is heere meant by Calling Sil. It is that meane or worke of God wherein his eternall loue in predestinating vs to eternall life doth first appeare and shew it selfe vnto vs for till the time of our Calling the decree of predestination is secret and hidden in Gods counsell but by our Calling it is made knowne to the elect themselues For if God doe call all those in time whom he ordained to life before all times then such as be called may thereby know they are predestinated as the cause is knowne by the effect the roote by the fruit the fountain by the riuer so Gods eternal loue by calling Tim. Yet it is written Math. 20. 16. that many are called but few chosen whereby it should seeme that calling is no sure marke of election and predestination vnto glory Silas It is true there is an outward calling by the Gospell onely which wants the inward grace of the Spirite to make it effectuall this is common to many reprobates and is no sure token of election because it brings no further then to the bare knowledge and profession of Christ and to some generall and sleight reformation such as an hypocrite may haue but not to Christ himselfe by faith in the gospel But the calling which is both a fruite and a certain note of predestination is such a calling which together with the outward preaching of the word hath the inward working of the holy Spirite to be get faith in the Gospell whereby a man is carried to Christ himselfe to be planted in him and ioyned to him as a true member and to be gouerned by his spirit working in vs obedience to our caller of this calling our text speakes Tim. What instructions are to bee learned from this which hath beene sayd of calling Sil. First how needfull a thing it is for vs to haue the gospell and the preaching thereof seeing persons of yeares are not ordinarily called vnto the faith of Christ without it Rom. 10. 14. Secondly that no Christian must rest in an outward generall calling and knowledge though it be a great mercy but striue and labour after that especiall and effectuall calling which is euer coupled with faith and obedience to the Gospell Thirdly such as haue this calling haue exceeding cause to reioyce and be glad and to bee thankfull to God because they haue receiued an vndoubted pledge of Gods loue and their owne saluation in such sort as they may glory in God yea euen in tribulations Tim. But what shall we thinke of Infants that cannot heare the Gospell cannot they haue an effectuall calling Silas Yea all predestinate Infants and such wee are to take all the infants of Christian Parents to be for that they belong to the Couenant and we know nothing to the contrary they haue an inward calling by the Spirit though not after the same manner as persons of discretion and yeares For the Apostle heere speakes of the meanes how all the elect are brought to blessednesse therefore seeing infants are predestinate as no doubt many be they must of necessity bee iustified and haue a Calling For whom hee predestinateth them he
by our loue to God and our brethren and by our hope of glory If we finde these things in vs then God is with vs because these are proper to his elect ones This serues to discouer hypocrites and to call the saithfull to a tryall and examination of themselues whether they haue these things or no as they may praise God for the graces they shall finde in themselucs and pray more feruently for supply of all their spirituall wants DIAL XXIX Verse 32. Who spared not his owne Son but gaue him for vs all to death how shal he not with him giue vs al things also Tim. VVHat doth this Text containe Silas First a sound proofe that God is with the faithfull as a louing sather to protect them and to take care for them Secondly an 〈◊〉 to a particular assault touching want penurie and extreame pouerty and neede of all thinges The former temptation was de 〈◊〉 mali this is de absentia boni for lacke of thinges needefull 〈◊〉 hauing our Sauiour Christ they can lacke nothing Tim. How doth he proue that God is with beleeuers Silas By an vndoubted signe or fruite of his loue because he freely gaue them his owne Sonne to bee their redeemer and Sauior both by merit and efficacy this is such an argument of his loue as there cannot be a stronger Other Fathers giue all to spare and redeeme their children but God hauing but one childe gaue him to spare vs which are vngodly and his enemies Of this loue Rom. 5. 8. Iohn 4. 9. Tim. How is this gift set forth in this text Silas First by the giuer God Secondly by the meanes and end free and precious gift Thirdly by the substance of the gift his owne Sonne Fourthly by the persons to whome to wit all elect beleeuers Lastly by the consequents or appurtenances of this guift With Christ all thinges are giuen Tim. What learne wee from hence that God is the authour of this great gift Silas That not onely our saluation but euen the sending of Christ the worker of it depends vppon the good will of God 1 Iohn 3. 16. Rom. 5. 8. Tim. What vse is to be made of this instruction Silas It confuteth the opinion of merite by workes for if Christ bee not the soueraigne and first cause of our saluation but Gods loue is aboue it then much lesse are our workes the cause of eternall life Secondly it commends the exceeding loue of God that hee being so great would respect vs so little which should moue vs to loue and reuerence him againe and to expresse it by our sincere and entire obedience to his word and by suffering for him Tim. What are we to learne from hence that he sayth God spared not his Sonne Silas That this guift for the kinde and quality is rare and precious because things which are rare and excellent vse to be spared and are seldome or neuer to be spent but when it is to purchase something which is more deare excellent An Emperor of Rome chused rather to spare his money then to redeeme his Souldiers beeing taken prisoners but to redeeme vs God woulde not spare no not his owne Son because no mony nor treasurie would serue the turne but only the bloud of his Sonne 1 Pet. 1 18 19. Tim. What profit of this Silas It should warne vs that wee spare neyther our selues goods or any thing how deare soeuer to please and glorifie God Shall not God spare his Sonne but kil him for vs and shall we spare to mortify our sinful lusts to please and honour him Tim. What learne wee from hence that the gifte is called His owne Sonne Silas It teacheth against the Arrians that Christ is God coessentiall to his Father Iohn 5 18. Secondly it distinguisheth Christ the naturall Sonne from adopted ones which are not his proper or owne sons but by acceptation and grace Thirdly it highly extolles the loue of God which hereby appeares to be very great by the greatnesse of the thing giuen If Abraham shewed how he esteemed of God in that he offered to haue giuen his Son Isaac how dooth God declare his loue to vs by giuing his owne Son for vs Moreouer this serues to comfort Gods people in all their wants necessities whatsoeuer for seeing God gaue vs his Sonne it is not possible that he should keepe any thing frō vs which is good for vs. The reasons hereof bee very strong First because Christ is the greatest good thing he is more worth then a thousand worldes and he that giues the greatest good wil not sticke at the lesser Thus Christ reasons Math. 6 25. If he giue you life he will much more feede you and cloath you Secondly Christ is the Fountaine of all other good thinges it is for him and through him that wee haue any thing else that is good and al good things come from him as riuers from the spring and beames from the Sun therefore hauing him we can want nothing and possessing him wee possesse all things The due meditation heereof affoordes strong comfort in time of any want or penury it is not so forcible a remedy against the temptation of want to heare God say that he will not forsake the righteous he will not faile nor forsake them or they that feare him shall lacke nothing that good is as to heare and belieue that he hath giuen his Sonne for vs in whom the sicke the needy and disgraced may finde health riches and honour and all things else Tim. What else are wee to learne from the latter part of this sentence Silas That Christ and the things of Christ cannot be diuided but that he which hath the one must haue the other his person and benefits be inseparable See Iohn 6 40. These benefits they are either spiritual as righteousnesse sanctification and redemption 1 Cor. 1 30. or earthly good things so farre as they are behoouefull for his members either they be supernal things as God or equall as Angels or inferiour as the worlde all is giuen with Christ. Tim. What vse is to be made of this point Silas It reproues two sorts of men First Papists who shut out the wicked from eternall life and yet affirme that they eate Christ in the Sacrament Secondly such as would haue vs partake in the benefits of Christ without partaking with himselfe as if a branch could haue the iuice and life of the Vine and not be in the Vine Besides it greatly comforts such as be married to Christ by faith for hauing him they are sure to haue al his things euen as a woman maried to her husband communicates in all his honour and wealth Tim. What are wee to learne from hence that Christ is saide to be giuen for vs Sil. It teacheth that wee haue not deserued Christ because he is a gift yea a free and frank gift proceeding of meere fauour and loue as the worde heere signifies Also it stirreth vs
and whom he loueth Tim. How manifold is Gods election Silas Twofold also one is to an office as Iudas was elected to an Apostleship The second is to grace and glory as Peter and Paul were elected I haue not chosen you all one is a Diuell yet Iudas was chosen one of the twelue Tim. But is there any such thing as election or be there any such persons as be elect Sil. Yea there be because holy Scripture mentioneth both in this and sundry other places as Tit 1 1. Ephe. 1 4. Rom. 11 5. 2. Iohn 1. 1. Thes. 1 4. 2. Thes. 3 13. else-where mention is made of elect Angels and men Tim. Seeing there is an election tell vs what it is Silas It is an eternall decree of God purposing out of lost mankinde some persons to bee saued by faith in Christ to the praise of God and not chusing others but refusing them and appointing them to wrath Herewith agreeth Augustine saying Predestination is a purpose in God to haue mercy on some for Christ and reprobation is the purpose not to haue mercy Tim. How doe ye proue that election is eternall Silas Because it is written God loued Iacob ere hee was borne Rom. 9 11. Also Paul saith so expresly Ephe. 1 4. before the foundation of the world was laid The word predestination and fore-knowledge prooueth it for they note a precedent eternall counsel Tim. Then they erre which thinke election to bee all one with calling Silas They doe so for calling is a fruite of election and is done in time after wee are borne but election is before all time and is the cause of our calling as Chapter 8 30. Tim. Also if some onely be chosen then they are deceiued which will haue all to be chosen of God Sil. True First then should all beleeue and be saued because God changeth not Secondly because where all be chosen there is no election which is a chusing of some out of many Thirdly we haue examples of Reprobates as Caine Esau Iudas c. Tim. Is there then a decree of reprobation as well as of election Silas There is so for election is not the chusing and taking of all as appeareth by Gideon Iudges 7 7. and Deut. 7 6. but a taking of some with a forsaking of others Secondly Scripture speaketh of appointment to wrath 1. Thes. 5 9. and of an ordination to disobedience 1. Pet. 2 7. and to damnation Iude 4. Thirdly experience teacheth this because many vnbeleeuers and wicked men haue beene and be in the world which sheweth that many be reprobates refused from whence it commeth that they cannot haue faith and godlinesse Iohn 10 26. They beleeue not because they be not my Sheep yet the proper cause of all misery is sinne which stickes in mans nature euen his Originall infection Rom. 5. Paul speakes heere of the whole purpose of God as it containeth both election and reprobation as the two examples proue and verse 15. Whom he will be hardeneth This makes against Huberus who is for vniuersality of elect and Stapleton who restraineth this place to the elect Also it appeareth that some be reprobated because elect and reprobates bee opposed as contrarie in Esay 41 9. Lastly God hath made Vessels some to mercie and honour and some to wrath and dishonour Rom. 9. And finally our experience telleth and teacheth this whilest daily wee see some called and altered others abyde in their sinne Tim. The decree of Election and reprobation whether hath it respect to the lumpe of man pure or corrupt that is were men chosen and refused as they stood vpright in Adam or as they are corrupt in him In which estate of these twaine did GOD consider them when he elected some Silas As they are corrupt by Adams fall so Gods decree of election and reprobation respects them that is to declare it more distinctly God purposed to glorifye himselfe by mankinde Prou. 16 4. God made all things for himselfe Rom. 11. God did purpose to create all righteous in Adam and to suffer him to fall for causes knowne to himselfe and of men being thus falne hee purposed to saue some by Christ these be chosen and not others these be Reprobates For such as we are when God iustifieth vs such he decreed to iustifie and choose but at our iustification we are vngodly and enemies Rom. 4 4 5 8 9. therefore such he chose and decreed to iustifie Secondly Christ the remedy must needs in order of causes be purposed to be giuen to such as were falne for man in his pure estate needed not Christ therefore they were not then chosen in Christ. Augustin saith that God of the same lost man originally as a Potter made one vessell to honour and another to dishonour Tim. What is the foundation and ground of election Silas Christ Iesus into whome hee purposed to ingrast vs as members into an head whome hee purposed to saue see Ephe. 1. 4. The reason hereof is because wee are chosen with respect of Christes merites as the materiall cause or meane whereby all elect ones were to be saued Tim. What cause moued God to elect some and not others Silas The cause is in himselfe his own purpose and wil calling vs to himselfe of his meere purpose and good pleasure Ephe. 1. 5. Iohn 3. 18. Not workes past for men are chosen from euerlasting nor workes present for Iacob was loued and chosen ere hee was borne not woorkes foreseene for men were all corrupt in Adam and not by workes which in none are good by nature but euill in all contrary to Palagians not foreseen faith for it is giuen according to election whereof it is a fruite and then wee had chosen God and not hee vs yea nor Christ is not the impulsiue or moouing cause for the loue of God moued him to giue his Sonne And finally not our worthinesse or vnworthinesse for by naturall corruption wee are all alike vnworthy for Iacob and Esau were equall in this Tim. Giue vs some reasons to proue that nothing in man could moue God to chuse him Silas First then election should not remaine firme by him which calleth but depend vppon some good thing in our selues be it faith or workes that the purpose of GOD might remaine firme by merites which is directly against the text here Secondly then we should haue some good thing in vs which God giueth not Thirdly then grace should not be the high and soueraigne cause of all good if there were something in vs before it as a moouing cause Fourthly election is deriued from grace and not from ought in vs Rom. 11. 6. Fiftly all good things come after the grace of election as effects and fruites of it Ephe. 1 4. Sixtly election is referred to the will and mercy of God in this Chapter verse 16 Seauenthly God hath as much right ouer men as a Potter ouer his pots which for his will
of these things Sil. By a prolepsis or rhetoricall in sinuation protesting his good will towards them and preuenting of suspition and hatred towards him in the Iewes Tim. Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation Silas Yea very iust For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes beeing the most part of them reprobates and had saide that they stumbled at the stumbling stone verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law which were two things they much boasted of the promises and the lawe also hee directly speakes of their reiection from God Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nation and so become vnwilling to entertaine his doctrine therefore it seemed very behoouefull hee should testifie his good will towards them and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of Tim. What lesson are wee to learne from this arte and proceeding of the Apostle Silas That the Ministers of Christ are so to speake truth as they be carefull to doe it out of louing affections and the hearers ought to haue a good perswasion of their teachers good will towards them The reasons heereof be First if all Christians must reprooue out of loue much more the Ministers of the Gospell because it behooueth them to excell in all graces for example sake Secondly the Spirite of the Gospell is a Spirite of loue and compassion and the Ministers ought to be led with this Spirite Thirdly reproofes will hardly or not at all profite them when the teachers loue is suspected and his person hated Lastly it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them as Physitions by sweetning bitter potions make the patient the willinger to take it And Rhetoritians being to speake of vnpleasant things wila first mollifie their mindes and win their good will by some artificiall insinuation so ought Preachers to do much more as occasion and cause requires by how much it imports him and his flocke the more that his hearers thinke well of him And if the Scorpion will first lay fast holde on them with his claw whom he purposeth to strike with his tayle then ought much more they to imbrace them by loue whome they must cure by reproofe Tim. What profit is to be made of this lesson Silas It teacheth that Ministers haue neede of great wisedome to discerne their 〈◊〉 and that also which they teach that they may know what it is that is likely to giue offence also when to vse friendly admonitions and sharpe reprehensions Secondly it teacheth that Ministers ought to be endowed with a spirit of singular loue and to expresse good will euen to such as are contrary minded so long as there is any hope for to winne them Thirdly that they ought to haue an vpright heart that in shewing loue and preuenting offence they may not conceale any truth or smoothe any vice out of flattery and desire to please man Fourthly heere is a reprchension to such as will bee Ministers and yet altogether lacke these graces as if a lame man would attempt to runne and a blinde man to take vpon him to be a guide Lastly heere is an admonition to all hearers to striue in themselues against all suspition that their teachers exhorte and reprooue out of hatred of them as they would euer desire to take any profite by their labours For wee are verye apte to mistrust and Sathan by his suggestions will drop into vs ill affections and therfore looke to it and put away iealousie Tim. Come wee now to the Text and tell vs what bee the parts of his prolepsis Silas These foure First hee protests his good will towards them Secondly he proues it by an argument from the effect to wit his earnest prayer for their conuersion and saluation verse 1. Thirdly he mentioneth the engendering cause of his loue towards them to wit their zeale of God Fourthly he rehearseth three faults in their zeale First ignorance Secondly spirituall pride Thirdly obstinate contempt of the grace of Christ verse 3. Tim. In what sence doth be call them brethren Silas Because they were his kinsmen by naturall generation see Rom. 9 3. Thus hee calleth them that hee might both expresse and excite good will and prouoke readinesse to heare and beleeue him Tim. What is meant by hearts desire Sil. Exceeding great pronenesse and readinesse of loue or more then common euen singular good will such as is ioyned with delight and exceeding great pleasure in those which are loued For the word heere vsed is the word whereby the eternall loue of God towards the elect is notified as Mat. 3 17. Ephe. 1 5. Luke 2 14. Tim. What doctrine is to be gathered from hence Silas That in all the prayers which wee make to God for our selues or others the desire of the heart must goe before The reasons heereof bee these First the commandemenr of God Prou. 23 26. My sonne giue mee thy heart Secondly the nature of God who being a Spirite will bee worshipped spiritually with the desire of the heart Iohn 4 24. Thirdly this is the very cheefe thing in prayer Psal. 25 1. Marke 11 24. Fourthly without this prayer cannot be feruent and vnfained and therefore cannot be heard For the promise is made vnto feruent prayers Iames 5 15. Marke 11 24. Lastly such prayers as come from hearty desires are onely pleasing and acceptable to God and they onely testifie that we haue the Spirit of God Rom. 8 26 27. Tim. By what meanes are these desires stirred vp in the hearts of Gods Children Sil. By the due and godly meditation First of the excellency of the thinges we pray for Secondly of the necessity in that we cannot be happy if wee be without them Thirdly of our greeuous sinnes which deserue things quite contrary to the things we doe pray for Tim. What vse of this point Silas It teacheth that the thing cheefest in prayer is that the heart be set on work in sending vp good desires towards heauen as sparkles out of a furnace Secondly it sheweth the true cause why that many prayers of the godly speed not euen for that their desires are cold and faint and slender Thirdly it warneth that the prayers of the wicked are but bablings vaine abhominable because they call on God with their lippes the desire of their heart being farre from him Mat. 15 8. Lastly the distinction of mental and vocall prayer is iustified by this place and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly or by good deduction Tim. In that the Apostle prayeth for them
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
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
because themselues were holy holy by a couenāt-holines so as to be reckoned Gods people and to haue the seale Tim. What profite are wee to make of this doctrine to our selues Silas First it teacheth vs what a great worthinesse it is to descend from Christian parents because to such all the prerogatiues of the couenant all the immunities and priuiledges of the Church belong vnto them euen as the Children of the Iewes had right by Gods couenant vnto circumcision and other sacraments to the sacrifices and promises Likewise now such as bee borne of Christian parents haue title to baptisme the Lords supper to the word of law and Gospell and all other priuiledges of the Church which is a fauour wherein in no wise doe partake eyther Turkes Pagans or Iewes as they stand at this present And in this confidence it is that we offer our Children to be baptized being branches of an holy roote by blessing of the Couenant Secondly this serues to confute the Anabaptists which deny vnto Christian children the benefite of baptisme as if our condition were worse vnder the new Testament then the Iewes vnder the old or as though the signe must be holden from them to whom the couenant it selfe appertaines Thirdly it affoords matter of great comfort vnto all such Christians as at any time shall be afflicted in minde for theirsinnes to remember that they are vnder that couenant which promiseth remission of sinnes to parents and their children With this very argument did Peter cheare the hearts of the Iewes when they were pricked with sorrow for the killing of the Lord of glory Acts 2 38 39. Fourthly it confirmeth our faith and perswasion touching this maine mystery and truth of the restoring of the Iewes in as much as they springing from Abraham and Iacob as from an holy roote and from the other Patriarches as first fruites sanctified to God it is therefore without all doubt and a thing of certainety that the blessing and prerogatiues of the Couenant made with the parents shall flow and breake forth at last to the making of very many of them true members of the inuisible Church as now it causeth all our children to become members of the outward visible Church for whō is God to be prayed that they may not onely assent firmely vnto and lay hold vpon the promises of eternall life by faith but bring forth also the fruites of good workes by loue without the which the parents piety will but little profit the children DIAL XIIII Verse 17. And though some of the branches be broken off and thou being a 〈◊〉 Oliue tree was grafted in for them and made partaker of the roote and fatnesse of the Oliue tree boast not thy selfe c. Tim. HOw doth the Apostle Paul proceede Silas He bringeth forth a third argument to dehort the beleeuing Gentile from despising and reproching the reiected and vnbeleeuing Iewe. Hee had first saide that their casting off was to the great commodity of the Gentiles namely the vocation of them to God by the Gospell Secondly he gaue hope to the Iew of their repairing because they were an holy people and separated from all other Nations by the promises and couenant of life which was giuen them Now thirdly hereasoneth from the condition of the Gentiles both that which is past they were a wilde Oliue and that which is present they were grafted into the true Oliue whervpon dependeth a double grace one that the Gentiles are made partakers of the roote of the Oliue and secondly that they doe inioy the fatnesse that commeth of the roote that is they haue communion with Christ the Church and the Gospell The summe of the argument is thus much Yee Gentiles beeing once like a wilde Oliue are now planted into the true Oliue therefore doe not proudly boast your selues with the reproch of the Iewes This argument is wholly contained in the texte and hath two parts both expressed One is the antecedent part in verse 17. The other is the consequent in verse 18. which is enforced by a new reasō drawne from that which is absurd or vnhonest because we Gentiles bare not the Iewes but their roote doth beare and sustaine vs now it were an vnthankeful and vnhonest part to disdaine that which doth support vs. Tim. But how is this Scripture knit and coupled to the former Sil. By a prolepsis or preoccupation thus The Gentiles might say What did it profite the Iewes to come of an holy roote seeing they are cut off from the stocke of the holy Patriarches To which Paul answereth What though they were once holy branches and now indeed broke off yet not all but some onely whereas you Gentiles were a long time vnholy a wilde Oliue strangers from God and now of free fauour are grafted into their place therefore be not proud but modest and humble Tim. What is meant by broken branches Silas The Israelites which were like vnto branches broken off from a tree and are good for nothing but to perish and wither So the Iewes were cast out from grace and saluation as rotten branches Tim. Why doth he say some and not many or all seeing the greatest number of Iewes were refused in Pauls time Silas Paul speakes not of one age of them but of the whole nation in all ages euer since they were separated in Abraham to be Gods owne peculiar people and so from thence to the end of the world and then who perceiueth not that the Apostle might well say some seeing so very great a part were saued for there were many Patriarches Kings Prophets Priests and innumerable priuate men and women all deare to God and wee reade of fiue thousand conuerted at the beginning of the Gospell by Peter and other Apostles Acts 2 and 4. And towards the consummation of the world in great heaps they shal be drawne to Christ So as Paul did well to say a certaine number onely were broken off Tim. But if many of the branches be broken off it may seeme the elect may perish for what are the branches but Gods owne elected people Silas It is impossible that the elect should perish Christ hath saide it Mat. 24. 24. For the gifts of election faith and iustification c. are without repentance such as God neuer changeth and taketh away but if the elect perish thē must God change Rom. 11 29. Paul therefore speaketh not heere of right and true branches such as elect and faith full persons be which cannot be cut off but of counterfeite seeming branches who be such in their owne opinion and in the account of the Church but not beeing indeed elected and called to Christ and these may and doe fall away The ground and proofe of this difference we haue in Iohn 15 2 3 4. also Rom. 9 7. where is a plaine oddes betweene the children of Abraham and Rom. 2. 31. where is mention made of Iewes inward and Iewes outward in the Spirit and in the letter And 1. Iohn 2
therefore God loueth their children and will in his due time conuert them because hee hath set his loue vpon them for his nature is such that he repents not nor changeth his holy purpose and heauenly calling Tim. But what will it helpe the Iewes being themselues vnbeleeuers and vnholy to descend of holy and faithfull Fathers more hereafter then heretofore it hath done Silas First the couenant which was giuen to the Fathers makes all such as come of them to bee holy though not with personall holinesse yet with federall so farre as to be counted Gods people and to haue right and title to the word and Sacraments as before Secondly he speaks now of such as are not onely vnder the couenant but vnder Gods free election and therefore such as must be called in time and made to walke in the steppes of their Fathers saith who shall bee loued and receiued not so much for their Fathers as because of Christ in whome they beleeue as their Fathers did before them Tim. What is our doctrine from hence Silas That God extends his loue to the godly parents and to their issue which imitate their faith and goodnesle euen as amongst men the friendship and kindnesse of parents we often see is conuayed to their children as Dauid loued Ionathan the Father and Mephiboseth his Sonne So God deriueth his loue to the children which be like vnto their good and righteous parents Psal. 112 2. and we read that God remembred Isaac for Abrahams sake and did good to Salomon for Dauid his fathers sake see the 2. commandement Exod. 20. Tim. What should this teach vs Silas First it warneth vs all herein to imitate God to continue our loue in a constant tenour from Father to the childe there being no iust cause to the contrary as Dauid loued and honoured Chimham when he could not doe his Father Barzilai any good by reason of his old age 2. Sam. 19 38 Secondly not to hate the wicked longer then they abide in their refusall of the Gospell but as God and Angels receiue loue and ioy at sinners when they conuert so ought we men Luke 15. Thirdly that Children which haue had godly parents shall bee inheritours of the same grace and loue so as they be followers of the piety of their parents If they degenerate God will hate them as he did the Iewes which grew out of kinde but if they bee like to their beleuing progenitors they shal taste of the same loue Lastly seeing God loueth many of the Iewes let not Christians hate them neglect or despise or bee vncourteous or hurtfull to them but dayly and earnestly pray for the conuersion of such amongst them as pertaine to Gods election and couenant prouoking them by our Christian and godly conuersation to come vnto and to like of the Gospell and not driue them more backwards from Christ by superstitious vsages and corrupt manners for which the Idolatrous Papists and carnall professors haue much to answere to God who will be a seuere reuenger of such scandals Tim. Go forward to verse 2. which hath a new reason from the nature of God to proue his vnchangeable loue to the Nation of the Iewes because God himselfe cannot change his owne counsell Tell vs what is meant by guifts and calling and by without repentance what is our instruction from this whole verse Silas By guifts he meaneth not either corporall good things as health strength beauty nor yet naturall gifts of the minde as wit memory c. nor worldly goods as riches honors nor all spirituall good things as knowledge gift of preaching prayer c. for these may be and are lost and taken away from many Whereas Paul speaks of gifts which be irreuocable once had are no more lost as election and the speciall fruites thereof viz. remission of sins iustification faith repentance sanctification hope loue perseuerance in grace glorification these peculiar gifts which flow out of Gods eternall predestination and loue Also that calling which is according to Gods purpose which is euer effectuall to the change and renewing os the heart and of these it is written they bee without repenrance that is immutable without any alteration Repentance the cause of change being by a metonymie put for mutation which is the effect for therefore men change because they repent not but that these guists and others failing in thēselues as things created be subiect to change God alone being absolutely without change being simply and infinitly eternall but seeing God who besto weth them will neuer call them back hence it is they are not altered and free from change For that which causeth repentance and change is either want of counsell and foresight to vnderstand things thoroughly or of power not beeing able well to effect what was well considered Now in God there lackes no wisedome nor power for he knew al his workes and none can resist his power therefore such Iews as he knew before and whom he gaue to his Sonne to bee redeemed and deliuered cannot fall from these guifts and calling of God This word then without repentance must not with Erasmus bee referred to the guifts and things themselues nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his reiecting the Iewes for that therof came such a good as the conuersion of Gentiles it being Pauls purpose by this assertion to prooue the calling of the Iewes but this must bee referred to the fixed and most good and wise counsell of God towards his elect such as he had spoken of Rom. 8 30. Whom hee predestinated them hee called and iustifieth and glorifieth In these the guifts and calling of God bee without alteration insomuch as neyther Diuels with all their malice and might nor the Saints with all their weakenesse and inconstancy can bereaue them of their guifts and inward calling because God the author and worker is constant and so prescrueth what he bestoweth as neyther he takes them away nor suffereth his children to cast them away Of which matter reade the Dialogue on Rom. 5. 2. Tim. But howsoeuer there bee no repentance and changing of purpose with God and therefore seeing according to his euerlasting purpose hee promised that the seed of the Fathers as of Abraham c. shall be holy hee will stand to his promises and out of the Iewes will gather all his elect for this is his proper nature not to repent him his guifts and calling are without changing yet God remaining constant men through their default may shake off their calling and cast off their 〈◊〉 and so fall away from God and from beleefe in him Silas For answere heereunto first this doth imply a contradiction that the Saints should loose their guifts and their calling prooue temporall and yet God abide constant For he hath by promise bound himselfe to the elect that he will holde his hand
of loue 1 Tim. 1 5. Secondly beside reprehension heere is exhortation to all to striue for vnfaigned loue in all their dealinges with men by word or deed to declare the truth of their loue secming to be in kindnesse what indeed they be and being what they seeme for God hateth hypocrisie it is odious in his sight and vnto all good men Also dissimulation as it is contrary vnto the nature of God so it is hurtfull to our neighbor it makes vs like a broken bow whereof the shiuers are ready to run into his hand which leanes vpon it or a broken staffe which fayleth him that trusteth thereunto or vnto a loose tooth for so is a false friend Tim. What is meant by the next precept of abhorring euill and cleauing to that which is good Silas It may be generally expounded of the nature of true and perpetuall repentaunce taking euill for filthinesse of sin and good for holinesse and goodnesse and then the meaning is that vnto true repentance is required not onely to flye sinne and to loue righteousnesse but to loath and detest sinne and haue in abhomination whatsoeuer is euill in his eyes also not coldly to aproue good things commanded of God but feruently to embrace them striuing to be glued to them to becom one as it were with that which is good which is meant by cleauing to it Heereof we haue Dauid an example Psal. 139 22. but more especially it may be restrained vnto loue whereof we spake in the former Aphorisme and then by good and euill vnderstand not only that which is honest and dishonest but that also which is profitable and hurtfull by abhorring and cleauing is meant extreame hatred and singular desire Tim. What lesson from the words thus interpreted Silas First that our loue to our neighbour must not hinder vs from abhorring that which is euill and sinfull in him though he bee neuer so deare a friend nor from liking eagerly embracing that good and vertue which is in him be he neuer such an enemy vnto vs. As the loue of mens persons must not make vs loue their faults or flatter them or winke at them or defend them so the hatred of mens vices must nor drawe vs from the desire and earnest delight in that which is good in anie man Furthermore it is the property of true loue to be exceeding loath to iniure or hurt ouer neighbour or suffer him to bee hurt in any thing which is precious vnto him as his name person goodes wife saluation c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these to thinke and speake and do him good being so bent vnto the profit of our Neighbour as to our owne welfare according to the saying of our Sauiour Christ Loue thy neighbour as thy selfe Tim. In the next short sentence what is meant by affections and by brotherly loue Silas The first worde signifies such naturall affections and tender loue as is in parents towardes theyr Children whereof see Iacobs example Genes 37 35. and Mary Luke 2. and the latter worde implyeth such loue as is betweene Brethren borne of one and the same Parents whereof Ioseph is a President vnto vs. Moses and Paules loue vnto their Kinsmen was vehement Exodus 32 32. Romanes 9. 1. Christians are Bretheren by profession Tim. What learne we from hence Silas That their loue amongst themselues one towardes another must not bee common and ordinarie but singular and verie great like vnto that which Parents doe beare to the children of their wombe and wherewith Brothers affect one another and no manuaile seeing our loue must extend euen vnto the spending of life and not of our substance onely for our Brethrens sake Rom. 16 4. 1. Iohn 3 16. see like precepts 1. Thessa. 4 9. Hebrewes 13 1. 1. Peter 1 22. 2. Peter 1 7. Tim. Are Papists which professe and beleeue the doctrinc of the councell of Trent our brethren and be all our brethren to be loued alike with the same degree of loue Silas Such Papists be not our brethren namely if they bee learned and haue knowledge for they doe not professe the same doctrine nor the same religion with vs which is the band of brotherhood but raze the foundation of faith and works Secondly they haue not the same Sauiour but a disguised one such a one as shall saue them by their owne merites at least in part Thirdly they haue the great whore mentioned Reuel 17. and 18. for their mother and we haue the chaste spouse of Christ to our mother Fourthly they haue no true sacraments but bastard ones for the Lords supper is al corrupted and depraued with their inuentions they turne the Communion into a priuate supper and they ouerturne the doctrine which baptisme should seale Fiftly they confidently holde and pronounce peremptorily all vs to bee in the estate of damnation iudging though falsely and rashly vs to be Heretickes Schismatickes c. So wee ought to deeme of them which liue and dye in the papacy how can we be brethren which be so miserably diuided Now towards such as be our brethren by ioynt confession of the same holy faith wee are commanded to loue all these with the same kinde of loue that is sincere and great but not in the same measure for as any of the brethren be more 〈◊〉 linkt vnto vs by bandes of nation or nature or of affinity or be more plentifully endowed with grace so we are to declare the force and bring foorth the fruites of our loue rather towards them then others howbeit we are to loue all which are of our Christian religion with a brotherly loue according to those many and plaine exhortations of the word before set downe Tim. Now for the last precept what doth honour signifie and what is it to goe one before another in giuing of honour Silas Honour signifies a good opinion conceiued of others and outwardly testified by wordes gestures deeds c. The grounds or begetter of this opinion bee these 4. First authority publike in Magistrates or Ministers priuate in parents or Maisters Secondly dignity or any thing wherin another excelleth as to be a creature a man a Christian a childe of God a member of Christ c. and to each of these there belongeth honour and cerraine reuerence Thirdly guifts outward of the body or inward of the minde eyther naturall ciuill morall or spirituall and theologicall as faith hope loue repentance c. Fourthly merites when any deserue well of Schooles or Church or Common-wealth by publike benefits as that Centurion did Luke 8 4. These be the causes of a good opinion many be the signes of it to shew it by amongst which vailing the Bonnets bowing the knee slāding before them rising vp relecuing them Mat. 15 6 7. It is first to haue a lowly opinion of out selnes Secondly to thinke better of others
we are admonished in many places Math. 24 13. Rom. 5 4. Heb. 10 36. 2 Pet. 2 9. To hope and patience must be ioyned prayer which is a notable armour and Weapon against troubles because it gets wisedome how to carry our selues in afflictions and diuine helpe how to come out of it that we may ouercom Iam. 1 5. Ps. 50 15. Our prayers may thē be said to be continual eyther when we cal vpon God by offered occasions necessities bodily or spirituall or when by no meanes wee intermit the set hours or times of prayer or else when we are instant in praier asking earnestly Ia. 5. or tho we be not heard presently when we continue to ask without ceasing Lu. 18. or els we may vnderstand this not of mouing of the lips but the desires of the heart which when they are continuall our prayers bee continuall for a continuall desire is a continuall prayer God will heare the desires of them that feare him Psal. 145. It was an heresie condemned in Eutiches and the Masstlians that thought Christians ought all their life long to doe nothing else but pray abusing this and the like Texts to this end Whereas besides Prayer the workes of our generall and particular vocation are to bee followed yea in Gods seruice there is preaching Sacraments must haue time allowed It is a greeuous sinne in many Christians at this day which contenting themselues with publicke prayer which is a good thing neglect set Prayers in their families or foreslow the iust occasions to turne vnto God by prayer or in their prayers do behaue themselues coldly or carelesly such as these they both fall into many euils and are left in their euils without comfort because they seek not vnto God feruently for his ayde and protection Finally remember vnto all these precepts and to the rest following to knit these first words of this Chapter I beseech you at a generall and most forcible motiue to stir vs vp to practise them as we would not cast from vs and make our selues vnworthy of the mercies of God whereunto not all the world is to be compared no not to the least of his speciall and sauing mercies in Christ. DIAL VIII Verses 13 14 15. Distributing or communicating vnto the necessities of the Saints 〈◊〉 giuing your selues vnto hospitality Blesse them which persecute you Blesse I say and curse not Reioyce with them that reioyce and weepe with them that weepe Tim. VVHat is requirtd by the first of these precepts Silas Liberality or mercy to the poore that we be ready to giue them almes acording to their need The word translated necessities signifies vses to teach vs that as wee may not minister to the delicates of the poore so we may not stay til extreame necessity vrgeth them vnto this duty of mercy in giuing There be manie exhortations in the Scripture vppon sundry and great Reasons as Heb. 13. 16. where it is called a Sacrifice and God is saide to be well pleased with it In Phil. 4 18. it is called an Odour of sweete smell a Sacrifice acceptable to God And Actes 20 35. it is saide that it is a more blessed thing to giue then to receiue and Luke 16 9. we are charged to make friendes of vnrighteous Mammon by giuing to the poore that they may receiue vs into cuerlasting habitation and 1 Tim. 6 18 19. of distributing to the poore Paul saith it is the laying of a good foundation against the time to come Againe Christians bee stewardes and it is required that stewards be faithfull to dispose their goods to the minde of their Maister and his mind is that such as haue much should giue to such as haue little and that the abundance of some should supply the wants of others 2. Cor. 8 13 14. Further by being mercifull to the poore we are like our heauenly Father which is mercifull and giues liberally Math. 5 45. also we expresse loue kindnesse to Christ by doing good to his members Mat. 25 35. 36 37. We witnesse to our selues and others the truth of our faith which works by loue Gal. 5 6. and comforts the heart of our Brethren Phile. 7. and brings glorie to God and our profession Besides al these forenamed reasons ther be three reasons more in our text to perswade vnto this duty as the loue of Saints because poore christians are Saints purged by the blood and sanctifyed by the Spirit of Christ. Secondly the compassion of their necessities and wants which we are bound to pitty Thirdly liberality in communicating By which word of communicating we are put in mind in that the Apostle saith rather communicating then giuing that the poore haue an interest in the goods of the rich as touching the vse by vertue of Gods commandement and that the rich ought to communicate with them in affections and simpathy by releeuing them as if they felt their wants and suffered with them Heb. 13 3. And lastly that betweene rich and poore there is a kinde of spirituall trafficke and merchandize the rich communicating temporall things in making the poore partakers of their substaunce and the poore spirituall in making the rich partakers of their prayers The examples of such men as haue perfourmed this duty is first Dorcas Acts 9 39. making coats to giue to the pore the brethren of Antioch sending relief to the pore Saints at Ierusalem whom also the Church of Macedonia did releeue euen beyond their power 2 Cor. 9 2 3. Now as for the maner how beneficence is to be performed 2 Cor. 8 9. chap. not grudgingly or of necessity or sparingly not of compulsion but out of a Christian compassion of a ready mind with cheerefulnes for the loue and sake of Christ and as to him for God loues a chearful giuer For the quantity it must be much where much is 2 Cor. 9 8 11. 1 Tim. 6 18. no certaine stint or rate but according to thy ability and thy neighbors necessity Tim. What are the vices contrary to this duty Silas They be couetousnes prodigality for by excesse in apparrel eating drinking Christians are made both vnable and vnwilling to doe this dutie as they might and ought if they were temperate and kept a seemelie moderation and measure in the vse of Gods blessings bestowed on vs and couetousnes doth quite choake the affection of liberality it hardens the heart of the rich against the poore and binds vp their hands so as nothing comes from thē vnles it be wrung out by great entreaty or by authority as seises Lastly in giuing christians are to beware both of opinion of merite which poysoneth Popish liberality and of vaineglorie which spoiles the bounty of many Protestants giuing to bee seene and talked of Tim. What is the next duty heere exhorted to Silas After beneficence Paul exhorts vnto hospitality by being ready to entertain strangers and exiles such as were driuen from home for the Gospel where of great
if one should aske How came Christ by this right and power in vs and ouer vs it is answered verse 9. By his death and resurrection the end whereof was to giue him Lordship ouer his church In his death was paide the ransome in his resurrection he possessed his dominion For being dead so long hee could not be Lord and Conqueror but by rising againe he obtained it and that he might for euer exercise this dominion hee must both rise from death and reuiue or continue aliue to continue an eternal Lord as it is written I was dead and am aliue and Behold I liue for euer euer Reuel 1 18. Rom. 6 9. Christ being dead dieth no more death hath no more dominion ouer him The sum of all is that not onely in indifferent things but in all our Christian actions we must like good seruants seeke the honour of Christ our generall and rightfull Lord and therefore must lay aside our diuisions and discords which are neither after his pleasure nor to his praise and glory Tim. Interpret the words and tell vs what it is to liue to our selues and to dye to our selues Silas To liue to himselfe hath a two-fold signification first ciuill which is double First to depend on no man but to liue of himselfe without helpe from others to bee beholden to no man as Abraham would not take a shoo-lachet from the foure Kings which warred with him Gen. 14 23. Elisha would not at any hand take a guist from Naaman the Syrian 2. Kings 5 15 16. Also in a ciuill sence it may import to care for none but for our selues onely to minde our owne benefit with neglect and contempt of all others As in couetous misers many vnmarried batchellors and all worldlings doe hauing a care of themselues and theirs alone as if they were borne for none other The other sence wherein the Apostle vseth these words is theologicall and Gospell-like namely to liue after our owne minde lust and pleasure doing our owne will and seeking our owne praise like to that Rom. 8 5. 1. Cor. 10 2. also 2. Cor. 5 15. Our life when it is referred not to Christ but to our owne commodities and honour then we liue to our selues Also when there bee none to grieue mourne and lament our death which is the case of many widdowes single persons sole liuers poore people with whose death nōe is affected this is ciuily to die to himself but euangelically one dyeth to himselfe when he findeth himselfe desolate and there is none to care for him being dead as if he were forelorne and cast off of Christ this is the meaning heere Tim. What may now be our lesson from hence Silas First all wicked and vnregenerate men liue and dye to themselues to their owne pleasure and praise When Paul saith none of vs hee meaneth that others doe so the reason heereof is first they haue no other ground and beginnings of their actions but their owne will or lust nor other end of them but their owne glory or the pleasing of themselues and other men Tim. Tell vs the vse of this point Silas It serues to reproue not onely heathenish people but among Christians the couetous vsurers Cornemongers oppressors extortioners c. which minde their owne profite onely without respect of pleasing God or their neighbour Also idle Ministers which seeke their owne things and not Christs Phil. 3. and Magistrates which referre their authority to their priuate vse soreslowing the weale publike Also it is a checke and a sore one to our young gallants swash-bucklers Tauerne-haunters gamesters c. which wholy intend their pleasure ease and carnall delight they doe what they ought not and as godlesse men doe liuing to themselues let these looke to dye to themselues For as they neglected God in their lise so it is right that he neglect them in their death and leaue them without comfort on their death bed who in the dayes of their health and strength forgot and forsooke him Tim. What other lesson from verse 7 Silas All beleeuers are taught their duty not to liue to themselues after their owne lusts and for their own praise and purposes for how can they liue to themselues which haue in baptisme and profession denyed themselnes euen all carnal affections which are as deare to men naturall as themselues better neuer to haue vowed this then not to keepe our vow Eccle. 5 7. Tim. What is the vse heereof Silas It serues to warne the faithful to stoppe their eares as a Serpent doth against the voice of sinfull pleasures profites self-selfe-loue and vaine glory charme they neuer so wisely And to suffer thēselues to be led by the inspiration and the gouernment of the holy Spirite by which they are sanctified then ye shal dye not to your selues but find God in your sicknes ready to make your bed and to take care 〈◊〉 you dying sithence liuing yee did thinke and studie how to please and glorifie him How can he leaue you in your death which did cleaue to him in your life How can he not refresh you at the last dying houre receiue you at the last dreadful day whose chiefe intent and endeauour was to renounce your owne desires and wayes for his will and glory sake Tim. Proceede to the eight verse and shew what it is To liue to the Lord and to dye to the Lord Silas Each of these containe these foure seuerall distinct things To liue to the Lord is first to acknowledge our selues not to be our owne or vnder our own power at our owne hands as Iourneymen and Freemen but to be Christs as his proper and peculiar No flocke is so much the Shepheards or inheritance so much the Owners or Seruants their Lords as we Christs Secondly it signifies to render vp our selues to him to doe not our owne but his will As seruants doe his will which hath ransommed them and freed them with whom they haue made a Couenant and from whom they haue taken wages and protection 1 Sam. 22 7. so we are bound to attend and obey the will of Christ to whom we are bound by solemne couenant and from whom wee haue had alreadie many good things and doe looke for more and greater whose wil also is most holy Thirdly as seruants make their Lorde their refuge so to flye to Christ in all our distresses and dangers so Iacob so Dauid so Ezekiah so Peter fled to Christ Saue Lord or 〈◊〉 perish Mat. 14. Lastly to seeke his glory to the vtmost end of our life Now To die to him is to confesse him to be the onely Lorde of death hauing it in his owne hand and power Secondly to submit with patience to the decree of death after Christs example Math. 26. Thirdly to study how to glorifie him in our death by hope patience contentment repentance and feruent prayer to God for our selues ours and his whole Church and by our counsels comfortable
hee had visited Spaine verse 24. Thirdly by naming the hindering cause which with-held him that hee came not presently namely the ministration of almes according to the trust put in him by the Church of Macedonia sent to the poore Saints at Ierusalem partly to expresse the good will of the Grecians which sent it partly to recompence a debt verses 25 26 27 28. Lastly by the final cause of his comming which was their greater edification in the faith of the Gospell verse 29. Tim. What be the doctrines which we may learne betweene the 22. verse and the 30 Silas From the 22. verse we may learne that the wayes of man are not in his owne hand for God disposeth what man purposeth Therfore as Paul could not come to Rome when himselfe desired so neyther shall wee doe what wee will but what God is pleased to haue done vpon whom therefore wee must depend for successe and rest in it with contentment thogh it be contrary to our desires hopes not taking on murmuring seeking vnlawfull wayes to compasse our purposes as if wee were Lords of our owne actions Tim. What learne we out of the 23. verse Silas Wee learne that Paul remoued not from the places where he begun to plant Churches till hee had finished what he came for beeing heerein the patterne of a faithful Steward who is found to discharge the whole trust till the time that he must render an account of his Stewardship 〈◊〉 〈◊〉 of this verse I collect that the Romanes were called to the faith and prosession of Christ not long after the ascension of Christ for the 20. yeare after it did Paul write this Epistle but hee had a desire of seeing the Romanes many yeares before he wrote vnto them therefore many yeares before they were conuerted not by Peter as Bellarmine affirmes of whose being at Rome al the learned doe doubt nor by Peter and Paul ioyntly as others thinke but rather by the preaching of Barnabas the Apostle as Clement reporteth Tim. What doe ye obserue in the 24. verse Silas Whereas Paul writes that hee trusteth to see them in his iourney into Spaine we gather that this iourny was not directed by speciall impulsion and motion of the Spirite as sometimes it was done Acts 16. but by humane purpose therefore he saith I trust and indeed wee reade not in sacred writ that euer hee came at Spaine for this place which onely mentioned his minde heerein giueth vs no light of a certaine iudgement Hee speakes onely of a purpose not of a performance Paul doubtlesse meant it yet with reuerence to Gods will which so ouer-ruleth the euents of mens intentions as in a speciall manner he gouerned the Apostles in their administration Secondly we learne that for future things which be contingent we are to depend vpon Gods good will and prouidence without all rash and peremptory presumption We are obliged not onely in the iudgement and purpose of our soule to referre all to his most wise and iust disposition but to signifie the same with the words of our mouth saying I trust to do this or that I trust to haue such a thing c. Thirdly it is a good fruite of loue reuerence which we owe vnto the Ministers of Christ which are true and faithfull to bee their companions of their iourney to set them forwards on their way namely when they are to trauaile through vnknowne and dangerous wayes if the people must lay downe their necks much more tread three or foure steps for their Ministers Howbeit it is like Paul expected this kindnesse from the Romanes not so much for his owne conduction and safety as to impart holy and whole some things to such as went along in his company which they might communicate at their returne to their brethren at Rome for the greater benefite of the Church which should aduertise teachers to take all occasions of profiting their people and to conuert receiued kindnesses to their good which shew and do them Tim. What may we learne from the 25. verse Silas It affoords vs these two instructions First hee calleth the poore not any kinde or speciall sort as such which had forsaken all for Christ but generally such Gospellers as were afflicted with want and liued in worldly necessity these he calleth Saints because they were such by profession Secondly by the Sacrament of holinesse to wit Baptisme which dedicated them as holy to Christ. Thirdly by sanctification of the Spirite purging their consciences by the bloud of Christ and renuing their hearts to sanctimony and godly purenesse by his Spirit Al rich and poore which beleeue in Christ bee Saints while they liue in earth and must minde and practise sanctity as euer they will see heauen Secondly that it is a good and holy duty to minister be helpefull to such poore Saints eyther in giuing collecting or carrying almes to the godly poore which are euer to be releeued and with our best affections Gal. 6 10. The honest and holye poore which follow godlineste and their vocation haue most interest in our mercy Tim. What may we learne out of the 26. verse Silas Seeing the Grecian Churches such as were planted in Macedonia and Acbaia did succour the needy brethren at Ierusalem we ought by this example to extend our charity when ability suffereth beyond the seas to forraine Churches when they neede vs as our English Churches haue often and liberally done both to diuers afflicted Grecians and chiefely to the Saints at Geneua beeing afflicted and distressed through warres betweene them and Sauoy The reason is the straight coniunction which is betweene the faithfull as betweene brethren fellowes members coheires c. which no difference of language no distance of place can dissolue such then straighten their charity too much which restraine it to their owne parish or nation c. Againe learne that contributions must not bee extortions and compulsions as comming of necessity or for any by or sinister respects but voluntary oblations it pleased them they gaue because they would they were not forced see Acts 11 29 30. 2. Cor. 9 5. and 8 9. To giue because we are asked or for that they would not be held niggards or out of feare of danger if we deny a stout begger or onely to discharge sesse may profite receiuers but doth not benefite the giuer who hath no fruite of his gift except it come of beneuolence and good will Tim. What learne we out of the 27. verse Silas These things First it behooueth to returne thankfulnesse where wee receiue a benefite for a good turne hath the force of an obligation and bindeth to a recompence debters they were to the Iewes by the law of charity and equity it is verye equall that few and small things be repaide for great and many kindnesses temporall for spirituall things their goods for the Gospell comforts to their bodies from whome our soules receiue food of eternall life This insinuated to
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens whē he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the Sacramēt and not the thing some the thing and not the Sacrament Sins not 〈◊〉 but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam 〈◊〉 Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo currūs ad maium 〈◊〉 anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestātur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. Reasōs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita 〈◊〉 et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta 〈◊〉 tantum significāt iustitiam sed dant et obsignant 〈◊〉 in glossa A digression into the praise of Abraham and his faith Non 〈◊〉 more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons 〈◊〉 〈◊〉 per 〈◊〉 in bono 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta 〈◊〉 〈◊〉 dena dci Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur 〈◊〉 F. 〈◊〉 est perpetua 〈◊〉 〈◊〉 quoni am vera Luthe rus fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemēt Mille mundis red mendis sufficit Christus 〈◊〉 The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned frō true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. Recreatiō 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. 〈◊〉 1. Help the pore with those hands with which ye oppressed
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward bōdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
be Therefore is it tearmed the Ministery of the Spirit and of righteousnesse 2 Cor. 3 8 9. Tim. What are we to learne by this where it is sayd That we are deliuered into this forme Silas Two things First that in our conuersion and freedome from sinne we our selues do nothing towards it at all but suffer God to worke vpon vs as the waxe or clay receiueth the print of the seale or mould themselues doing nothing but suffering the impression only of the Seale or mould Secondly we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules because the image or forme of godlinesse which wee haue from that doctrine receiues continuall decay by our owne negligence and Sathans mallice Hence it is that the Apostle speaking here of the godly Romaines sayeth in the present time that they are deliuered to teach that the worke of our sanctification is not a worke of a day or a yeare or to be perfected by one or two or a few Sermons not till death come Tim. What may this put vs in mind of that the doctrine of the Gospell is the effectual Instrument both to begin and to perfect our deliuerance from sin Sylas It serues to surre vp a great loue vnto the doctrine of the Gospel seeing it is the means of our conuersion Secondly it shews of what great efficacy that doctrin is whē God is pleased to worke by it it can pull our heartes from sinne and knit it vnto God and can make vs be like vnto God who before did beare the Image of Sathan Thirdly wee ought to haue those which bring this doctrine in reuerence and loue acknowledging them and hauing them in singular reputation for their worke sake 1 Thess. 5 13. Their feet euen their basest and foulest parts ought to be beautifull vnto vs. Rom. 10 15. What is the estate then or what will bee the end of such as hate and rise vp against Leus despising prophesy Tim. What manner of obedience is this that the Gospell vseth to worke Sylas It is from the heart that is to say such as is both voluntary and vnfaigned not compulsory and hypocritically and this is a speciall marke whereby to try the truth of our owne conuersion when we finde that wee can willingly and in a good vprightnesse apply our selues to doe these things which be commāded in his word being contrary to our lustes this also must encourage all men which bee conuerred to sticke to the seruice of Christ without looking back seeing they willingly put themselues into it being by his grace of vnwilling made willing DIAL XI Verses 18 19. Being then made free from sin ye are made the seruants of righteousnesse I speake after the manner of men because of the infirmity of your flesh for as ye haue giuen your members c. Tim. VVHat doth this text contayne Sylas Three new reasons to disswade from liuing in the seruice of sin Tim. What is the first reason Sil. Because Christ hauing set them free from the bondage of sin they are not now bound to obey the lusts of it as bondmen and seruants doe giue obedience to their Lords whiles they are their seruants but being once free they do not serue them any more nay now they ouer-rule sinfull lusts or else in vaine they profesle Christianity it is to no purpose to put on the purple kingly robe if there be no man to command so in vaine to professe thy selfe a Christian if thou hast no commaund ouer thy passions and lusts Tim. What is the second reason Sil. They are made the seruants of righteousnesse therefore they must not serue nor obey sin but God this reason may be declared two wayes First by comparison of bodily seruants who are carefull to please their maisters so ought Christians to be being Gods seruants Rom. 14 4. Secondly by consideration of his goodnesse and bounty whome wee serue declared both in the manifolde good things spirituall and corporall which wee haue from him and in those which we further hope for to wit the preseruation and sustentation of our liues in this world and eternall life in heauen with God and his Angels Tim. Let me heare of you what we are to learn by this that he calleth them the seruants of rigteousnesse which bee the seruants of God Silas It helpeth vs to distinguish the true seruants of God from the counterfeit for such as truely serue God haue care to please him by dooing the righteous things which he commandeth in his word Whereas false seruants neglecting his righteous precepts do yet professe themselues to be his seruants and therefore bee his seruants in name onely and not in truth and deed Tim. What is the third Reason Silas The third reason is taken from things which be like or equall as thus The elect before their conuersion diligently serue sinne in doing the lustes thereof therefore being conuerted they must with like diligence serue God in doing his will reucaled in his word Tim. What doe ye consider in this third reason Silas 1. The preface or entrance Secondly a similitude with his parts which setteth downe two parts of Gods seruice 1. subiection 2. warre with sinne Tim. Now shew vnto vs in what words the preface is contained and the meaning of the words Sil. The preface is contained in these words I speake after the manner of men This phrase hath sundry significations one is this I require no harde matter but such as men are able to performe The second is this I require no vniust thing but such as any that hath the reason of a man would grant to be equall and iust Thirdly I speake plainly and familiarly as euery man may easily vnderstand me fetching a similitude from common matters knowne to all men because ye should the better perceiue what I say Of all these expositions the last is best to be allowed of because of that that followeth in the verse where he borroweth his comparison from the worldly affaires of men such as all men by reason and common experience knew and were well acquainted with Tim. What is the cause why the Apostle would teach the Romanes after such a plaine manner by comparisons from easie and homely things Silas Because of the infirmity of their flesh by which is meant their carnall and corrupt vnderstanding which hindereth that they could not receiue heauenly thinges being taught them in profound and exacte manner as appeareth by the example of Nicodemus and also by the words of our Sauiour to him Iohn 3 12. Tim. What were the instructions gathered from hence Sil. Three-fold First it concerns Ministers that they apply themselues in their teaching to the capacitie and rudenesse of their hearers which being rude therefore the plainer we speake the better it is The second concernes hearers for whom it is safest to bee taught with the greatest plainnesse that may be because of the weaknesse of their vnderstanding which
expound the words and tell vs what is meant by these things Silas By these words our mindes are carried backe to the matter formerly set downe namely in the 30. verse as that there is no condemnation to faithfull ones which be in Christ that they haue the Spirite of adoption are sonnes heires fellow-heires but chiefely that out of Gods most free and eternall fore-knowledge and loue they were chosen and predestinated and had that euerlasting good will of God made knowne vnto them in their effectual calling to faith in their iustifying by faith in sanctification begun and in the hope of glorification to come These are the things heere pointed at Tim. What is his meaning in writing this by way of question what shall we say Silas To prouoke vnto a serious meditation of them that wee may lay better holde of them for our stronger comfort for it is as if he should say Oye beleeuers now that ye haue heard of the exceeding great and manifold riches of Gods grace and mercy towards yee which affoards you a whole sea of comforts why stagger you or why are ye fearefull and troubled in your great agonies and adueisities By that which hath bene said of Gods immutable and aboundant loue in Christ already so much expressed to you yee may easily gather what shall follow for the rest of your life Tim. What learne we from this Silas First that Ministers must not onely lay forth and prooue Christian comforts but must presse them harde Secondly the people must heare comfortable thinges with a care to apply them vnto themselues to make vse for future strengthening their hearts Tim. What obserue yee out of the latter part of this verse who can be against vs Silas Two things First a secret temptation and secondly a meanes how to ouercome it The secret temptation is this that all creatures are bent against true beleeuers which be Christs members and indeed it is so for not onely sinne Sathan the world Diuels Tyrants persecutors heretickes Idolatours but euen of the same profession as brethren yea Parents acquaintance kinsfolkes wiues husbands brethren Sisters Children they of their owne house are enemies and such as eate bread with them lift vp their heele against them So it was with Dauid and with Christ and with the Apostles and so must others looke to haue it which made Chrysestome by an Apostrophe with a question to rise vp against Palus question saying O Paul why askest thou who wil be against vs now if God bee on our side who will not be against vs for we are hated of all for his sake this is a heauy triall The meanes to auoid this temptation is by this perswasion that God is with vs. Now God is with vs two wayes eyther by his generall power to vphold vs as a common preseruer of all or by his speciall care and prouidence as a propitious father protector thus it is meant heere For he saith with vs that is vs whom he foreknew whom hee predestinated Hence Augustine hath this sweet meditation worth our marking When wee were not God predestinated vs when wee run from him and turned our selues backewards hee called vs to him when wee were vnrighteous then hee iustified vs when wee were impure he sanctified vs and after a short time spent in his obedience and seruice he will glorifie vs. Now then who so fighteth against Gods children fighteth against God himselfe their propitious Father and powerfull protector Tim. What meaneth this word If Silas It is as much as because it is a particle of one who reasoneth not of one who doubteth Tim. What is our doctrine from hence Sil. This the fatherly goodnes protection of God being beleeued on is a sufficiēt refuge succour against the whole worlde of enemies and dangers the reason here of is because the power of God is infinite his almightinesse cannot bee resisted whereas the power of all Creatures is finite and limited and as God made them by his great power of nothing so to nothing can hee bring them by the same power I herefore the world is vanity the Diuell is a bugge or fear-crow men are as a bubble in comparison of the mighty God Let this be spoken to distressed ones The godly haue beene greatly comforted with this consideration of Gods being with them as the godly Prophet Dauid Psal. 3. 5. and 27. 1 Sam. 30. 6. and Psal. 23. 4. 5. For as the wicked and vnbeleeuers be vnhappy though al the world be with them because God is against them so the faithfull bee happy because God alone fauours them though the whole world be against them Because hee cannot onely preserue them that nothing hurt their saluation but can cause euery thing to worke for them and to further their saluation Tim. What profit is to be made of this Sil. It reproues such as doe so leane vnto their wealth and friends as that they make no account of Gods helpe Such was Saul and his courtiers Psalm 4. 4. such was Toeg Psal. 51. 7. such were the wicked Israelites in Ieremies time which made the arme of flesh their strength and leaned vpon the broken reede of Egypt and such are all vsurers and couetous persons whose affiance is not in the liuing God but in their vncertaine riches whatsoeuer they say or professe therefore in the day of the Lords wrath they shal be as a broken hedge and as a tottering wall as waxe before the Sunne so shall they melt away For as God will saue all that trust in him so hee will destroy all that doe not Secondly heere is a double exhortation vnto all faithfull godly Christians as first that they be of a valiant and vndanted courage euen when they want all meanes of helpe because Gods protection is sufficient for them after the example of Moses in Egipt Dauid amongst the Philistims and Daniel in Babilon Secondly that although all earthly helpes bee present yet then to make God their onely stay not leaning vpon second causes which are as a deceitfull broken bowe which cannot do vs any stead except God blesse them and here is the trial of a man that truely trusts in God that as he is not too much cast downe at the absence of means so hee is not too much lifted vp at the presence of them Thirdly this doctrine teacheth that how miserable soeuer godly men bee in the eye of the worlde yet they are most blessed because they haue euer more with them then against them God being more able to do them good then Diuels or men are to doe them hurt Tim. What other instruction learne we from this verse Silas We are taught how to iudge when God is with vs to witte not by his patience or outward benefits or worldly deliuerances for these be common to all sorts of men but by the effects and fruites of our predestination to life as our calling faith iustifying sanctifying dying to sinne liuing to righteousnesse
the preseruer of man and beast and sustaines all thinges by his mighty worde Heb. 1. 3. Tim. In what meaning is it sayed that all thinges are through Christ and doe consist by him 1. Cor. 8. 6. Colos. 1 17. Silas Not as by an instrument and one inferiour to the Father as the toole is inferiour to the crafts-man as the Arians would haue it who are confuted by this our present text where it is said of God the Father that all things are through him yet he is very God in which sence it is elsewhere of Christ written that all thinges are thorough him as by a working cause or as by the wisedome of the soueraigne creator of the world see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome so God rules all by his Sonne Iohn 5. All iudgement is committed vnto the Sonne Tim. What is the doctrine from these wordes thus expounded Silas That the same God who is the maker of al things is both the ruler and supporter of all things disposing of all things as he will or sustayning them so long as he will for hee doeth whatsoeuer pleaseth him Psal. 115 3. and worketh all things after the counsell of his will Ephesians 1. 11. hence he is called the iudge of the worlde Gene. 18. 25. the King of nations Icr. 10 7. because hee hath all thinges subiect to his direction and becke both within without the Church he turneth the hearts of Kinges as the riuers of waters Prou. 〈◊〉 1. The answere of the tongue is from God Pro. 16 1. and verse 33. Though the lot saith Salomon be cast into the lap yet the disposition is from God and he is tearmed in scripture The God of battell Now if the issue of Lots and warres be through God guided by his prouidence then other thinges that are further off from chaunce and fortune must needes bee ordered by his will Tim. What profite may wee draw from the knovvledge heereof Silas It instructeth Christians to depend on God alone for all good thinges and in the vse of meanes by prayer to seeke vnto him for a blessing for as his goodnesse giues vs the meanes so his prouidence must make it effectuall to our benefite Secondly it exhorteth all men that receiue any good spiritually or bodily thankfully to acknowledge it to come from God and in euill things to bee patient and wel-pleased with God because they are sent of him after the example of Iob 1 21. and of Dauid Psal. 39. Tim. Wherefore doth the Apostle say that all thinges are for God Silas His meaning is that all things are of him and of no other moouing cause and by himselfe none other helping him so they are onely for his owne glorie and for no other end for he made all thinges for himselfe Prou. 16 4. Reuel 4 11. hee predestinateth adopteth and iustifieth men to the praise of his glorious grace Ephes 1 5 6. Hence our duty is to giue him glory in and for all things 1 Cor. 10 30. as the riuers which flow out of the Sea returne thither againe so God is to bee praised for all good things because of him alone they proceed herein true children are discerned frō Bastards who haue no affection toward the glory of God whereas his adopted children make it the scope of all their actions Tim. What may we learne by the last wordes To him bee glory c Silas That all must effect and approoue Gods glorie vpon all good occasions desiring it with all our heartes and gladsomnesse willingly ratifying it which is a very sure token of an adopted childe of God to wish and approoue his Fathers honour with griese to thinke of the hurt done to it by blasphemies and other wickednesse and with much ioy studying how to promote it in their liues and callings by praiers and praises good practises especially where there is this good minde in any measure after the hallowing of Gods name it is a good mark of one who in truth saith O our Father CHAP. XII Exhortation to morall Duties DIALOGVE 1. Verse 1. I beseech you therefore Brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable soruing of God Timotheus SHew vs how this Chapter dooth depend vpon the former Silas In the former Chapters Paul had handled doctrinal points of Faith as Iustification Sanctification Predestination vnto the end of the eleauenth Chapter Heere at the 12. Chapter hee beginneth the next part of his Epistle which is pareneticall or exhortatorie for he exhorteth all Christian professors in the person of the Romanes vnto duties morall in this chapter Secondly vnto ciuill in the next Thirdly vnto charity about things indifferent in the 14. part of the fifteenth Chapters and then descends vnto familiar things Chapter sixteenth Tim. What Method and Order doth the Apostle keepe in this Chapter Silas Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse shewing what they should do and negatiuely in the second verse warning what they should not do after that from the third verse vntil the ninth verse he perswadeth vnto particular duties which are to be done in respect of some degree or function ecclesiasticall Lastly in the ninth verse hee returneth vnto common duties which appertaine vnto al professors vnto the end of the Chapter Tim. Tell vs what is the sum of this first verse which wee haue chosen for our Text Silas It is an earnest exhortation to stirre vp al christians whatsoeuer with all their power to study and endeauour to leade their liues holily and iustly In this exhortation there are to be noted two things chiefly first the matter which is to become a liuing sacrifice to God This Sacrifice is qualified with fiue conditions and confirmed or vrged with two reasons Of the conditions the first is to be voluntarie in these words the yee present Secondly that it must be of the body that is of the whole man by a Synecdoche Thirdly a liuing one Fourthly holy Fiftly reasonable Now the reasons of the exhortation be two one from the mouing cause Gods Mercies the other from the finall end That GOD may be pleased Tim. What is the other grand or maine thing to be considered in this verse Silas The manner of the exhortation which is by a sweete obtestation I beseech you and by a louing compellation Brethren that is all Christian professors which haue one common faith and religion Tim. What instructions may we take from this milde manner of exhortaion Silas That the Ministers of Christ must not alwayes stand vpon their authority nor alwayes vse seuerity but sometimes deale by milde intreaties and perswasions Philē 8 9 10. For Ministers be fathers who be milde and deale gently Secondly the Spirite of the Gospell is the spirite of loue Thirdly the Children of God being of an ingenuous
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