sinnes done against the law shall not be accounted and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne to bee full and true blessednesse Whosoeuer hath found mercy to beleeue in Christ hee is freed from the malediction of the law his sinnes cannot hurt Moses cannot condemne him nay he is Lord ouer the law sinne hell and death beeing through Christs righteousnesse heire of life DIAL V. Verse 5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby Tim. FRom what booke of Moses is this testimony fetched and what is the summe of it Silas The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much that whosoeuer perfectly keepeth the whole law shall haue that righteousnesse vnto which as a due debt belongeth eternall life So as heere in these wordes is a compact betweene God and man God promiseth eternall life so as men do his starutes perfectly this is the couenant of workes made with Angels and men in their creation and repeated in Scripture to force vs to Christ. Tim. To what purpose is this testimony cited Silas First to prooue that there is a righteousnesse of workes as well as of faith Secondly to proue that it is impossible for any meere man to haue this righteousnesse of workes because the condition vppon which the righteousnesse of the law doeth depend is not possible to bee fulfilled which is this to doe the whole lawe in euery poynt it being a thing which farre surpasseth the infirmity of mans nature and therefore we may not seeke either righteousnesse or eternall life by the works of the law but by faith in Christ Iesus Tim. Now come to the wordes and tell vs what is meant by describeth Silas Thus much to set foorth a thing in so plaine and cleere manner as that it may be well perceiued and vnderstood as a thing painted in liuely colours to be seene Tim. What is meant by the righteousnes of the law Silas That 〈◊〉 ousnesse which the lawe morall teacheth and describeth which elsewhere is called our owne righteousnes or the righteousnesse of woorkes because it sticketh in our selues and standeth in working after the law and not in beleeuing the Gospell Tim. What lesson are we to learne from the first part of this verse being thus explained Sil. That all such texts of Scripture as do teach workes and promise life vnto them they belong vnto Moses and are part of Moses law though they be written in the newe Testament as namely those words of Christ to the young man Math. 19. 17. If thou wili enter into life keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth workes as truites of faith not as merites of righteousnes and life Tim. What vse is to be made of this poynt Silas It helpeth vs to distinguish betweene the sentences of the law and of the Gospell for the Gospell doth often promise life eternall and saluation to repentance and good works but not as they are performance of the law but as the tokens and fruites of a liuely faith whereby the promise of eternall life is apprehended Tim. Now go forwards and shew vs what is meant by doing he that doth Silas To doe signifies to keepe and performe exactly and most perfectly without any the least faylings at any time for here the sentence is legall but when the sentence is Euangelicall then to doe signifies no more but to desire to take care and to endeuour to doe what wee may and what lies in vs as Iohn 13. 17. If ye knowe these things happy are ye if ye do them Tim. What is meant in our text by these things Silas The statutes and lawes of God as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speake Silas Not of a temporall life only as some vnderstand it but of eternall life also which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour so it propoundeth life both temporall and eternall to the perfect keeping of it vnto which is required these three things First that all the statutes of the law of God be kept the little as well as the great Secondly that they be kept with the whole heart the whole minde and the whole strength Thirdly that they be kept all our whole life long vntil the last gasp and yeelding vp of the Ghost Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell vs nowe what instructions wee are to learne from the latter part of this verse Silas First that the righteousnesse of the law is a performance of perfect obedience Secondly that this perfect obediēce cannot be obtained of any man in this life Thirdly that no man must looke to haue eternall life by his workes of the Law for it is written hee that doth them shall liue thereby but none doth them therfore none shall liue by them And note this that righteousnesse and life are denied to come by the law in respect of vs who doe it not Tim. But how may it be proued that there is none that doth the workes of the law perfectly Silas Vnregenerate men cannot doe them for they are euill from their youth vp Gen. 6 5. and 8 20. neither regenerate men can fully doe them for in many things we sinne all lames 3 2. 1. Iohn 1 8. Tim. If Gods law be not possible to be kept then it should seeme that the promise of life made vnto it is ridiculous and idle Silas Nay not so for it was once possible to obey perfectly in our creation Secondly the keeping of the law is possible to Christ though it bee not to vs who yet haue title to eternall life by Christs fulfilling of it Thirdly the elect by grace in this life are made able in some measure ro keepe it and shall be able to doe it perfectly in the life to come when they shall loue God and their neighbour with all their heart Tim. What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law Silas First it confuteth such as looke for eternall life by the workes of the Law which indeede can minister nothing but death to vs sithence wee cannot keepe it For as it promiseth life to the dooers so it threatneth death to him that failes but in one point and what man liuing is he that sinneth not Secondly it serueth to humble vs in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth for that it cannot giue vs righteousnesse and life it must bee imputed to a weakenesse in our selues and not to an insufficiency in the lawe Rom. 8 3. Thirdly it sendeth all men
the dregges of his wrath and feele his bitter seuerity to bee very carefull not to drinke in sinne with greedinesse going on in euill with contempt of God and his word DIAL XIX Verses 23 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft thē in againe For if thou wast cut out of the Oliue tree which was wilde by nature c. Tim. HOw doth Paul proceede Silas Now he addeth a new argument to beate downe the pride of the beleeuing Romanes and to teach them humility It is taken from the hope of the Iewes reparation whose restoring to Christ howe desperate and forlorn their case may seeme to be he prooueth to bee possible in verse 23. also to bee probable and verie likely verse 24. Tim. Vpon what condition is it possible and by what reason is it confirmed to be so Silas By a reason taken from the power of God who by his almightines is able to engraft them into the Church on this condition that they did not remaine in their vnbeliefe As the Gentiles if they fall from the faith may bee cut off so the Iewes might be planted in and recouer their dignity of being Gods people if they did not still continue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow that to doe so is in their owne liberty but it must come from God who worketh both the will and deed Tim. What are we to learne from these condition all wordes if they abide not in vnbeliefe Sil. First the sinne of vnbeliefe in the obstinate refusing of Christ and his grace offered so kindely and freely was the true cause why the Iewes were cast out from being Gods people which shews what an horrible sin vnbeliefe is of which a certaine Diuine hath truely written that it is the grand-witch which worketh all euill and mischiefe both to the body and soule of men in this life and in the world to come For it shutteth the hands of Gods bounty that hee cannot giue good thinges as it is written in the Gospell that Christ could not do any great work because of their vnbeliefe Math 13 58 also it openeth the hand of his iustice and draweth down euen eternall vengeance as well as temporall as it is saide afore verse 20 Because of vnbeliefe they are broken off and Reuela 21 8. which must cause men to hate this sinne as they abhorre a Witch or a Serpent and to striue against the same as against death hell and destruction Secondly wee learne that though the Iewes being very grieuous offenders as also very sore and very long plagued yet their conuersion is not to bee despaired of so they returne repent and beleeue they may be saued thogh through vnbeliefe they crucified the Lord of life And withall wee are taught generally that wee ought not to cast away hope either of our owne or of the saluation of other howsoeuer great transgressors and of a great time and standing in sinne so wee doe not abide still in our iniquity The reasons hereof be first because Gods mercies and Christes merites doe farre exceede mens trespasses for they be absolutely infinite so bee not our sinnes Secondly God hath promised grace and saluation to such as returne to him without exception either of the kinde of sinne or of the number or of the time but at what time soeuer as the Prophet Eze. speaketh chap. 18. also O house of Israel returne and thou shalt liue Eze. 18 20. Repent that your sinnes may bee done away Acts 3 19. Lastly if the Iewes were the greatest offendors that euer were for they killed that iust one desired a murtherer to be giuen them are not left without hope so they returne what good hope may other conceiue whose sins are not comparable to the Iewes if they will repent of that is past and hencefore liue godlily Tim. What vse is to be made of this knowledge Silas It confutes the Nouatians and other like heritikes who denied repentance vnto such as after baptisme did fall into any 〈◊〉 crime though it were of feare or other infirmities Secondly it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue that it is exceeding rich and deepe euen as a bottomelesse sea beeing indeed without eyther bottome or bankes And thirdly it giueth comfort against finall despaire to such as are out of heart with conceite and horror of their sinnes because they may be many and manifold being also most vgly or for that they haue long liued in them whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe yet are raised vp to a comfortable hope Lastly heere is an admonition to such as haue eyther committed 〈◊〉 great notorious sinne and doe liue in ignorance 〈◊〉 security hypocrisie prophanenes worldlinesse c. that they make haste to repent and to get out of their sinne as a man would with speed leap out of a quagmire or out of a deep dungeon or hot furnace for it is not the fil thinesse of their sinne that shall be able to condemne them so they doe not abide in it Sin damneth a man when it is abiden in and liued in without remorse or hatred against it or eschuing occasions and purpose of amendment but such as turne vnto the Lord with all their heart shall not dye in their sinnes the mouth of the Lord hath saide it Tim. But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ his Church for how can they leaue their infidelity no more then an Ethiopian can change his skinne or a Leopard his spots or how can they giue to themselues faith no more then an euill tree can againe make it selfe good or a bough broken off graft it selfe into the tree no more can vnbeleeuers conuert themselues become faithfull ones Silas It is true yet that which is vnpossible both to our selues and others it is possible with God God that by his owne power could make the world of nothing by his word which could diuide the sea and make it stand by his power as a wall and stay the course of the Sunne and open the earth and ouerwhelmne the world with water and cause the deafe to heare the lame to go the blinde to see the dumbe to speake the dead to liue which could cast out Diuels and dispossesse vncleane spirites by his commandement why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian did he not make Paul of a bloudy persecutor and a raging wolfe to become a sheepe yea a a shepheard and teacher of the flocke and why then can he not change a blinde obstinate Iew being an enemy to Christ into a faithfull member of Christ for God is able to graft them Tim. Yea but there be many 〈◊〉 which might bee done of God
saue sinners propounding life indeed but it is vnto the perfect keepers whereas the Gospell offereth and performeth Saluation to the beleeuer euen to euery beleeuer without difference of Nationê and so the promises of the Gospell are vniuersall both in respect of al beleeuers which receiue it and also because no Age Sex Nation Estate or condition is excluded from perticipation of Christ life eternall so they belieue Lastly in the tenth Chapter of this Epistle verse 13 14 15. Paul frameth the Ladder as I may so speake by which the Gospell causeth men to ascend and climbe vnto the marke of eternall Saluation in Heauen whereof the first steppe is sending of Teachers to preach the Gospell The second is preaching The third is hearing of the Gospell preached The fourth Faith by hearing The fift Confession and Inuocation of God The sixt and last is Saluation it selfe Tim. What reasons may moue men to beleeue Silas First the commandement of God Mark 1 15. Secondly the promises euen of eternal life and of all other good things bee made to Faith Thirdly examples of good men in Scripture who haue 〈◊〉 Fourthly the danger of vnbeliefe which is eternall death besides manifold temporary miseries Fiftly the profit of beleeuing Sixtly the truth of God the promiser who cannot lye or deceiue Seauenthly his almighty power being most able to keepe his promises Lastly we belieue men which are lesse faithfull then God by many thousand degrees and if we belieue the witnesse of men how much more ought we to receiue the testimony and record of God 1. Iohn 5 9. By these reasons we must fight against all motions of vnbeliefe and inforce our selues to vse all good meanes to preserue and increase Faith DIAL VIII Verse 17. For by it the righteousnesse of God is reuealed from Faith to Faith Tim. VVHat Coherence and dependance hath this Verse with the next before How are they knit together Silas It containeth a proofe or rendereth a reason of that which he had saide touching the Gospell by the proper effect whereof to wit that by Faith we should be Iustified he now confirmeth the Gospel to be The power of God to Saluation for wee are certainly saucd by that whereby we are Iustified This Text then dooth well and fitly serue to a double purpose and end First it is brought in as a reason of the definition of the Gospell set down in verse 16. For if by the Doctrine of the Gospell be plainly and effectually shewed and taught the onely right way of attaining righteousnesse before God which neither Law nor Philosophy nor anie other learning can teach then is the Gospell the mighty Instrument vsed of God to saue beleeuers Secondly it briefly putteth forth the whole state and proposition of the disputation following to the end of the 11. Chapter to wit That by Faith alone without Woorkes elect sinners be Iustified before the iudgement of God Which is proued by a testimony of Habakuk Tim. What is the sum of this Scripture Silas That the Gospell doth open the way howe to come vnto perfect righteousnesse such as shall make an Elect sinner stand vnblameable at the tribunal of God Tim. What is the drift Silas To proue that saluation is had by the Faith of the Gospell because perfect Iustice and saluation cannot bee diuided therefore from whence Iustice dooth come to vs from thence also eternall life in heauen doth proceed and flow Tim. What is heere meant by righteousnesse Silas The integrity of humaine Nature beeing conformed wholy to the will and Image of God this integrity is only to be found in Christ inherently and such as he will impute it vnto of fauour and mercy By the righteousnesse of God in this place we may neither vnderstand his essentiall righteousnesse whereby he is iust and righteous in himselfe louing Innocencie hating Iniquity Psal. 11 7. 45 7. nor yet his Distributiue Iudiciary righteousnesse whereby he rewards the Good and in seuerity of Iudgement is reuenged on the Wicked Rom. 1 23. 2. Thes. 1. 5. for these are not or can bee communicated to men by Faith neyther yet by Righteousnesse is meant that habite of Iustice and Charity infused of God into our minds whereby wee are made apt to do good-workes For this is manifested by the Law and stands in working not in beleeuing Rom. 3 20 21. But whither we vnderstand the perfect Iustice of Christ in his Nature actions and sufferings satisfying fully Gods wrath for sinne with the communicating application thereof to elect sinners by Faith or the Mercie grace and clemency of God declaring it selfe in freely pardoning sinners iustifying them also renewing their hearts withall that they may loue the Law abhorre vice Lastly giuing them pure and sincere actions and manners which be the necessary fruits companions of forgiuenesse of sinnes and imputed Iustice it skilleth not much For in many places the word Righteousnesse signifieth the goodnesse and mercy of God remitting sinnes and deliuering from the punnishment thereof for the merit of Christ as Psal. 31 2. and 35 4. 1. Sam. 12 7. and often elsewhere and may so bee taken heere Howbeit the best Interpretation is to expound it of the full obedience of Christ to death imputed to faithfull persons for remission of sinnes and perfect Iustice before God which is therefore called The Righteousnesse of God because it is his meere guifte and commeth not by workes or any humain strengths Rom. 9 30. Secondly it alone satisfieth the most rigorous exact Iustice of God and makes sinners iust not before men but in the sight of God Tim. Why is this Righteousnes called Righteousnes of God shew this more distinctly Silas First because it is his guift Secondly because he giueth it to shewe himselfe righteous and true of his word Thirdly it is that righteousnesse alone which he in his most strict and exact 〈◊〉 approoueth and will Crowne Lastly because his righteousnesse is opposite vnto the righteousnesse of Workes Rom. 10 3. Tim. How or in what manner respect is this Reuealed by the Gospell Silas First it is there contained taught and read of Secondly it is vnknowne to the Gontiles Thirdlie the prophesies of the Prophets do but obscurely shadow it and not plainly teach it as the gospell dooth Fourthly the gospell as an Instrument both openeth it and giueth it to vs which beleeue From whence we may learn that the gospell ought to be most precious vnto vs seeing we haue such a treasure by it and therefore al they are most wretched who either neglect or despise the gospell Tim. How may 〈◊〉 declare our precious reckoning which we do make of the Gospell Silas First by our continuall and hearty thankfulnesse to God for it Secondly by our study to know it soundly and distinctly Thirdly and chiefly by our beleefe practise of it Fourthly by our daily and earnest prayer to God for encrease in the knowledge and obedience of the gospell Tim. What
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
after the committing whereof men become more humble and warie Which yet is not the proper meaning of this place because it doeth particularly treate of afflictions and of the crosse and of the good that comes thereof which is eternall life or the saluation of our soules which being the chiefe good whither all good things tend is heere called of the Apostle by an excellency that good Tim. What is meant heere by working together Silas It signifies thus much that afflictions themfelues in their owne nature doth not bring foorth that good heere spoken of Tim. But how then comes it to passe that they are so profitable Silas By the force and vertue of another supreme cause working togither with afflictions to wit the maruailous goodnesse and wisedome of God disposing the afflictions of his people to their good As Ioseph said to his Brethren Gen. 50 20. When ye thought euill against me God disposed it to good euen to saue much people aliue so when as Satan by afflictions meanes to driue vs to despaire God disposeth them to an happie end euen to encrease hope Rom. 5 34. For if a Physitian who is but a man can so temper Hemlocke or other poysonous things to make it become medicinable much more can God so temper and dispose of afflictions that they shall be wholesome to his children Tim. What is the Instruction to be gathered from hence Silas That afflictions through Gods great mercy do helpe forwards the saluation of his children the reason heereof is because they are Instruments whereby the holy Ghost mortifieth their sinnes weaneth them from the loue of the worlde stirres them vp to better obedience quickens their prayers exerciseth their patience lastly humbles the pride of their heart Iob 33 16 17 Rom. 5 4. 1 Cor. 11 32. Psal. 119. Tim. What vse is to be made of this point Silas It serueth much to strengthen our mindes vnto godly and constant patience Secondly to reproue such as faint in their troubles Also to see how to make our profit of euery thing Tim. Proceede now to the latter part of this verse 〈◊〉 me how those persons be described vnto whom afflictions shall do good Silas They are described by these three markes First they be such as loue God Secondly such as are called 3. they are such as are elected or called of his purpose Tim. How do these three markes depend one vpon another Silas Thus loue is the effect of Gods calling and calling is the fruite of Gods purpose None can loue God except first he be called our calling proceedeth from the eternall purpose of God Thus our Apostle setteth downe things first more manifest and afterward thinges more secret First the effects and then the causes For as Gods purpose is the cause of calling so is calling in order before Faith and Faith before Loue in order of causes Tim. Tell vs now first what it is to loue God Silas It is to set the delight of our heart vpon him and to take pleasure to thinke and speake of him of his properties word and workes with liking and ioy studying by all meanes in all thingsto set foorth his glorie They which hate and abhorre God do the quite contrarie to all this Tim. Whence springeth this loue of God in vs Silas From the sence and feeling of Gods loue toward vs 1 Iohn 4 19. For it cannot bee that any man shoulde certainly perceiue the loue of God towardes himselfe in Christ for eternall life but that that loue will constrain him to loue againe 2 Cor. 5 14. Also the goodnesse and mercie of God in Christ is such a beautifull and amiable thing as being certainely knowne it will bee both earneftly loued and desired Tim. Why is it written they that loue God and not they that are loued of God Silas Because it is better knowne to vs namely in afflictions what loue we haue to him then what hee hath to vs for this is out of vs the other is within vs God striketh those he loueth Tim. By what speciall note may one know himselfe to be one of their number which loue God Silas By an vnfained purpose and endeuour to obey his word Iohn 14 15. If ye loue me keepe my commaundements Also verse 21 23. Tim. What is the reason that the Apostle speaking of patience suffering afflictions doth rather mention the loue of God then of our neighbor Silas Because our loue to God is that that maketh the burthen of afflictions more easie and light to bee borne euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart thus did Ionathan for Dauid And as the seruice of Iacob 14. yeares seemed nothing to him for the loue which he bare to Rahel so they that truely loue God will for his sake suffer such aduersities as he sendeth either for correction or triall and this is the reason also why hee rather mentioneth loue then faith For howsoeuer patience springeth from Faith yet the next and immediate cause of it is loue Secondly it is to put a difference betweene counterfet sincere faith which cannot bee seuered from loue Gal. 5 6. whereas they that professe faith and say they beleeue when they do not haue their hearts void of al loue either to God or to their neighbour or themselues as appeareth in the example of Cain Esan and Iudas Tim. What instructions are we now to gather from this first marke Sil. Two First that the sound loue of God is needfull to all those which shall beare afflictions patiently Iames 〈◊〉 12. First because it maketh the godly valiaunt keeping them from fainting vnder the greatest crosses which is to be seene in the example of the Apostles Paul and Peter and other Martyrs who because they loued God were therefore ready to endure much for him Secondly it kindleth their zeal and maketh them earnestly bent to glorifie God by their constancy Tim. What profit are we to make of this point Silas First it stirreth vs vp to seeke for the loue of God and for the encrease of it in our hearts seeing we cannot be patient without it Secondly it warns vs by our patient-bearing to shewe our loue to God as God by his chastisements shewes his loue vnto vs Heb 12 5 6. Tim. What other instructions ariseth from hence Silas This none but Gods children can be patient in afflictions because none can loue God saue his owne children therfore they haue but the shadow of patience and be blockish and sencelesse rather then patient Tim. What vse is of this Silas It affoords comfort to such as haue patience in afflictions because this is a testimony vnto them of their adoption Secondly it teacheth vs that wicked men how quiet soeuer they are in afflictions yet they haue not true patience but an apearance of it they are rather blockish then endued with true Christian patience Ti. What is the
Silas Two it is either of ones owne selfe or of others and that is either in purpose or in acte by giuing counsell by writing as Dauid by striking as Ioab by with-holding necessaries of life by not rescuing others Tim. What be the common causes of selfe-murther Silas Three First despaire of Gods mercie as in Iudas Mat. 27 4. Secondly feare of worldly pnnishment or shame as in Achitophel 2 Sam. 17 23. Thirdly penury or want of worldly goods as in some poore people which are plunged in remedilesse or extreme penury Tim. What things do occasion the murther of others Sil. Couetousnesse as in the murther of Naboth 1. Kin. 21 2 13. enuy in killing as Abel Gen. 4 8. Wrath and reuenge as in killing Abner 2 Sam. 3 27. Tim. What doe ye call debate a sinne against the sixt commandement Sill. It is strife when persons of contrary desires and opinions runne into differences and fall out into variance and dissention it both occasioneth and also doeth follow vppon murther committed Tim. In what things is debate exercised Sil. Either in matters of religion or about worldly affayres and that either out of loue to gaine or vpon vain-glory Tim. What reasons haue ye to keepe men from debate and contention Silas First it is a fruit of the flesh Gal. 5 20. Secondly it is the breach of Charity Thirdly it disgraceth our profession 1 Cor. 6. 2 3 4. Fourthly it is a sport to Sathan who delights himselfe in setting vs togither by the cares Fiftly it is an offence to God Sixtly it is a scandall to his Church 1 Cor. 11 12. Seauenthly the end of it is very fearefull whereas peace is both pleasant and profitable Lastly it maketh vs vnlike to Christ and good men who seeke and pursue peace and like to Sathan and wicked men who delight in strife and warre Therefore the best way is either not to open the flood-gate of debate or being opened to stop betimes for none knoweth what will be in the end as in deseases so debates stay them in the beginning Tim. What do ye call deceit Sil. That vice whereby men subtilly and cunningly hide their meanings by some colourable words or deedes that they may hurt and intrap others as Cain when he had led Abel into the field and Iudas when he betrayed Christ with a kisse and generally when one thing is pretended and another thing is done more specially whē men vndermine the life and safety of another Tim. What reasons be there to keepe vs from deceit Sil. First it is a member of the old man Secondly it is a breach of the law of God which commaundeth simplicity and forbiddeth guile Thirdly it woundeth the conscience Fourthly it hurteth our credite for it is a reproach to be counted crafty and deceitfull a Fox like Herod Fistly it doeth make vs odious and mistrustfull to all that knowes vs. Sixtly it is a marke of Sathans child O thou childe of the Diuell full of all subtilty Acts. 13 10. Lastly to these meditations wee must ioyne prayer and watchfulnesse ouer our hearts which bee deceitfull aboue measure Tim. What is the duty contrary to this Sil. In all thinges to speake as we thinke and to vse simple plainnesse in our words and deeds yet in some cases trueth may be wholy kept in or vttered in part without deceit if there be iust occasion and may be done without hurt to Gods glory or dammage to our neighbour Tim. What is meant by taking things in euill part or malignity Sil. When those things which are well done and cannot be taken ill or so done as they may fauourably be well taken are peeuishly wrested to an ill construction and meaning these fiue last rehearsed sins are against the sixth precept being against the life of our neighbour secretly or openly Tim. Is it not therefore that some translate this word euill conditioned Sil. Very true because such men as consirue thinges in ill part are not content with any mans conditions they mislike and carp at euery thing and person examples wee haue of Dauids brethren who tooke that ill which hee meant well when hee offered combat to Goliah also many of the Iewes tooke Christes doctrine and miracles in ill part as if he had done them of vaine glory or by the help of the Diuell Tim. Doe not Gods children offend this way Sil. They doe so as is to be leene in Ely who took the good actions of Anna in euill part attributing that to drink which she did of deuotion Tim. What thinke ye of these dealings Sil. They go against charity which taketh all things in good part so far as trueth and reason will giue leaue Tim. Can ye giue vs example of such charitable taking things Sil. Yea often in our Sauiour who tooke well the act of such as brought Children vnto him and stil construed to the best the doings of his weake Disciples and of the woman that powred the boxe of oyntment on his head Mat. 26 10. 11. Tim. What is the difference between whisperers and backbiters and also wherein doe they agree Sil. They differ in this that the former do secretly and closely hurt the credit of his neighbour by rounding in the eare the latter sort do it more openly 2. The backe-biter spareth no mans fame but whisperers set stryfe onely among friends Also they agree in very many things First they both wound the name of their neighbour Secondly they doe it in his absence and behinde his backe Thirdly they both haue the Diuell on their tongue Fourthly they both report false thinges or speake trueth to an euill end Lastly they both vse cunning in broching their tales vnder these and sueh like vailes I am sorry to heare such a thing I am loath to speake of it and I pray you say nothing of it and I wish well to the party c. Tim Which of them is the worst Sil. The whisperer because he doth all vnder a hand so as he is not knowne hee stingeth more secretly and so as one can prouide no preseruation against his poyson Tim. What reasons should moue Christians to eschew those vices of whispering and back biting Sil. First they are against the worde that sayeth Thou shalt not goe about as a tale-bearer amongest my people Leui. 19 16. Secondly they do to others what they wold not haue done to themselues Thirdly of these vices aryseth much discord and debate as it is written Without woode fire is quenched and without a tale-bearer strife ceaseth Tim What is the duty of a Christian in this behalfe Sil. Not to speake euill of others behinde their backe but to tell them playnly their saults in loue and wisedome for this will not breed displeasure as some thinke but rather it will get fauour at the last so it be done in loue and wisedome with due obseruation of circumstances and consideration of a mans owne calling and guists Tim. But vnto Tale-bearers what is to be done Sil.
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
As it is written Tim. In what sense is God said to be true Sil. First because he is most faithfull in his word Secondly being the Author of all truth in his Creatures Thirdly infinitely hating all lyes and falshood in others Tim. Yea but the good Angels are also endued with truth and so are righteous men Silas It is so but God is true essentially immutably most perfectly and infinitely which truth he doth make appeare first in his promises of mercies Secondly in his threatnings of iudgements Gods promises be true in a three-fold respect First of God who cannot lie Secondly of themselues being al infallible truths Thirdly of the beleeuers who obtaine them Tim. Yet he hath promised sundry mercies which he did neuer performe and threatned many iudgements which neuer came to passe Silas Some of Gods promises are of things absolutely necessary to Saluation these are most firme as forgiuenesse of sinnes the Holy Ghost c. Some of his promises are belonging to the well-fare of this life as health liberty prosperity these are made with exception of the Crosse and vnder condition of obedience As for his threatnings which haue not taken place as to Eezekiah and Ionas against Nineue they are made with exception of repentance either expressed or vnderstood which being performed the euill was thereby remoued as God purposed and meant so declared and manifested by the euent Tim. What duties are heere taught vs Sil. Sundry things First we must endeuour to bee like vnto God in this property of his truth being true as he is true Truth is a part of his Image which wee must beare and expresse in our liues Secondly the truth of God is a good ground of our hope that his promises shall be accomplished vnto vs whatsoeuer tentations happen yet we may still trust Thirdly when we heare Gods promises and his threatnings wee must assure our selues that they will come to passe in their time because hee is true who pronounceth them who cannot deceiue nor be deceiued Fourthly it reproueth two sorts of persons the one sort which say they doe beleeue the promises and yet feare not at all his threatnings the other which doubt of his promises yet beleeue his threatnings it being the same true God who is Author of both Tim. In what sence is it said that all men are lyars Sil. That naturally as they are men and vnregenerate by the spirit they are lyars not onely for the most part but one and all Secondly men that are regenerate are stil subiect to lying and doe sometimes fall into that sinne as did Abraham and Rebacca with her son Iacob Tim. In what doeth it appeare that all men naturally are lyars Sil. First in their inconstancy and often change of their purposes Secondly in speaking otherwise then they thinke Thirdly in doing towards men otherwise then they speake and promise Fourthly in breaking vowes and Couenants made to God Lastly in broaching of lyes in Doctrine and in an aptnesse to receiue them being prone to errors by corruption as the water to run downeward Tim. What vse was made of this point Sil. That no lye may be spoken vpon any pretence though it doe no harme yea though it doe good because it is contrary to Gods nature and no euill is to be done that good may come of it Secondly that all men must mistrust themselues and keepe watch ouer themselues being ready to slip into this vanity of lying Thirdly that we be willing to see and confesse this our infirmity and that prayer be made to God to change vs and deliuer vs from deceitefull hearts and lying tongues saying Lord correct our lying hearts and direct vs in truth Fourthly that all men ought to be humbled for their failing in this fault and craue pardon of God through Christ for as none can say he is free from lies so God is ready to pardon repentant persons Tim. What is the Sum of this Scripture which the Apostle fetcheth out of the 51. Psalme Silas That God wil be knowne to be iust both in his words and doings whatsoeuer men do deeme and iudge of him Tim. What Sayings doth hee meane whether his words of wrath and rebuke or his words of promise mercy Sil. Though God be most true both in seuere threatnings and sweete promises yet there hee meaneth the word of promise and this made the Prophet to breake out into the commendation of Gods truth euen the consideration of his owne falshood and perfidious dealing with God in his grosse sinnes being compared with the mercy and faithfulnesse of God in pardoning such a treacherous wretch according to his promise This also made the Prophet Dauid to confesse so frankely his crimes against himselfe euen to this verie end that hee might the better manifest the exceeding constancie of God who instead of destroying him for his foule fault did pardon and forgiue his sinne for his promise sake And note that to be iustified here can signifie no other then to be accounted iust or absolued from iniustice not to infuse the habite of Iustice. Tim. How did the Apostle Paul fit this to his purpose Silas Very well for if the perfidie and vnbeleefe of men do serue for the better declaration of his truth in forgiuing their iniquities as in this example of Dauid then it is certaine which the Apostle faith That mans vnbeleefe doth not make the truth of God to be voide which remaineth true notwithstanding men bee Lyers Tim. What is meant heere by iudgement Silas The chastisement of God for sinne as in 1 Cor. 11 32. 1 Pet. 4 17. Tim. Now ye haue expounded the words tel what be the parts of this sentence Silas Two First that God is iust or true in his promises Secondly that he is iust in his corrections true because he truly inflicteth threatned euils though he be patient iust because he inflicteth due paine Tim. What learned we out of this former part Silas That the sinnes which the elect fall into though they deserue destruction yet they serue to set forth and declare how mercifull and true God is in his couenant For as in the dayes of Christ many fell into sundry strange diseases not onely or chiefly for their punishment but that he might haue occasion to shew forth his power so in all times some fall into grosse sinnes to the end God may haue occasion to shew and vtter vnto his greater glory and praise his constant loue and truth towards his Euen as a kinde and wise father also a good and godly Prince make their clemencies the more famous by pardoning some grieuous faults of their Subiects or Children Example heereof wee haue in Paul whose blasphemy ministred vnto God occasion to expresse his vnspeakable long suffering and kindnesse 1. Tim. 1 12. God would leaue Dauid and Paul and many others to fall not to kill them but to make his grace more illustrious Tim. What were we taught from hence for our vse Sil. Sundry
things First this let vs see the wonderful wisedome of God who makes vs to know that hee can draw good out of euill Secondly it must serue to keepe such from despaire of pardon as haue offended most greeuously Thirdly it should make men warie how they easily offend such a gracious God Tim. In the other part of this sentence the wordt of Paul disagree from the words of Dauid who speakes thus that thou maist be pure when thou iudgest reconcile them Tim. They disagree in shew but not in sense because if God bee pure in all his corrections of men for sinne it must needs follow that he will ouercome and haue the vpper hand whensoeuer mē presume to iudge or censure him and his doings Tim. What is our Lesson from hence Silas That the chastisement of sinners is most iust whatsoeuer men thinke or speake The reason whereof is because God being Iudge can do no wrong Secondly because he correcteth not without a iust cause Thirdly his corrections are euer lesse then mens faults Fourthly he correcteth not so often as men sinne nay not one stripe for a thousand faults Tim. What vse of this Sil. It teacheth silence and patience vnder the crosse whether our selues or others be corrected because we cannot be discontent with our afflictions but that we must controll the Iustice of God DIAL IIII. Verse 5 6. But if our vnrighteousnesse sets foorth or commendeth the righteousnesse of God what shal we say Is God vnrighteous which taketh Vengeance I speake after the manner of men God forbid For how then shal God iudge the World Tim. VVHat is the drift of these words Silas To answere a newe obiection of the Iewes arising from the former Doctrine Tim. What be the parts of this Text Sil. Two First an obiection Secondly a resolution or answere Tim. In what Words is the Obiection contained and vvhat be the parts of it Silas It is contained in these words If our vnrighteousnesse do commend the righteousnesse of God what shal we say then is God vnrighteous which punisheth This obiection hath two parts to wit an antecedent and a consequent The antecedent was this If our vnrighteousnesse doth commend Gods righteousnes this was Pauls Doctrine before vpon which antecedent was gathered this consequent by some cauillers that therefore God is vniust if he punish vs this was their owne Tim. Now put the whole Obiection togither Sil. It is thus If mans vnrighteousnes do commend and aduance Gods righteousnesse then God if hee punish our sinnes shall shew himselfe vniust to punish vs for that thereby his glory is encreased but it appeareth in the former example of Dauid that Gods righteousnesse is made more commendable by mans sinne in that for his promise sake hee would pardon and saue him whom he might iustly haue destroyed therefore God is vniust if hee punish This is the whole Obiection Tim. Now that ye haue laide forth the Obiection tell vs the meaning of the words and first what is meant by vnrighteousnesse Silas That which before in the third verse hee called vnbeleefe and in the 7. verse a Lye Tim. Wherefore is vnbeleefe called vnrighteousnesse Silas For two causes First because vnbeleefe doth rob God of the glory of his truth power and mercie as if hee meant not to keepe promise or could not or would not which is a very vnrighteous part towardes God Secondly because vnbeleefe is the spring roote of all vnrighteousnesse and sinnes which bee in the world as Faith is the roote of all duties and vertues Tim. What was learned from hence Sil. That as we loath iniustice and would not deale vnrighteously so we should abhorre vnbeleefe and resist presently and mightily all motions of it because euery doubting thought is a wrong and Iniustice vnto God Tim. What is meant by righteousnesse Sil. That which before is called the faith of God and afterwards the truth and verity of God Tim. Why is his fidelity or truth called righteousnesse Silas Because it is a iust thing with God to keep his word 1 Iohn 1 7. a principall part of righteousnesse to fulfill his promise Tim. What is meant heere by commending Silas It is put heere not onely for practise but for confirming or establishing as afterward in the fift chapter God commendeth his loue that is confirmeth his loue Tim. How is this true that mans vnbeleefe doth confirme Gods truth and make it more glorious Silas This is not in the Nature of vnbeleefe which in it selfe properly doth obscure Gods glory rather then confirme it but Accidentally as the vprightnesse of a Iudge appeareth in condemning a Malefactor yet no thankes to the Malefactor euen so whiles God doeth forgiue perfidious sinners it hapneth by his own goodnesse and fauour that thus his truth is more renowned and established it is no thankes to sin whose nature is to di 〈◊〉 God from whence malicious men did collect this bad consequence that seeing his goodnesse and truth was set forth by mans sin therefore God could not iustly punish sinne Tim. Wherein was this Consequence and Collection faulty Sil. Heerein because that vnbeleefe and sinne being of it selfe filthy and worthy of blame did dishonour God and thereby deserued punishment and whereas God was glorified by sinne that came of his owne free mercie not at all through sinne Tim. What was taught from hence Silas First that the truth is often wrested to a wrong end by corrupt minded men who of true premisses gather false conclusions which being done to Pauls Doctrine no maruaile if the like bee offered to other Ministers Secondly it is the nature of wicked men to promise to themselues freedome of punishment for their sinne they would be glad after sinne to go scot-free because they would sin more boldely Thirdly it is a signe of a great degree in wickednesse when men had rather haue God charged for vniust then themselues to be found culpable Tim. But why is punishment called wrath Sil. Because it proceedeth from God being wrathfull and angry with sin Tim. What was taught from hence Sil. That all punishments bee so many tokens of Gods wrath Secondly that sinne is to be auoyded as a fearefull thing seeing it doth prouoke God to wrath whose wrath is more heauy then any mountaine Tim. What was considered in Paules answere Sil. Three things the first is an apologie in these words I speake as a man Tim. What was the meaning of these words Sil. Thus much that the former obiection did not come from himselfe but was the speech of some carnall man which did iudge amisse of Gods iustice in their person he speakes not in his owne Tim. What was taught from hence Sil. That whensoeuer wee open our mouthes against the truth of God then we shew our selues to be but men and led by the wisedome of a man Tim. What was the second thing considered Sil. A deniall of the collection with a protestation God forbid as who should say far bee it
from mee or any other to teach or to thinke God vniust in punishing Tim. What was learned by this Sil. That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory which ought to be so precious deare as we should not endure in our selues the least thought or in others the least word against it Tim. What is the third part of the answere Sil. An argument to proue his deniall taken from the proper office of GOD which is to bee iudge of all the world This argument is thus framed from hence If God be vniust in punishing then he cannot be the iudge of the world but it is his office to iudge the world therefore he is not vniust but they rather wicked which dare so charge him Tim. Wherein doth God declare himselfe to be iudge Sil. In two things first in the gouernment of the world which hee ruleth with great equity Secondly in the execution of the last day when as supreme iudge he shall render to euery man according to his works Tim. What was gathered from hence for our instruction Sil. First whatsoeuer punishment is inflicted vpon sinners either here in this world or in the world to come it is most iust because the iudge who is iustice it selfe doth it Tim. Whereunto serueth this Sil. First this serues to stoppe the mouth of all wicked men for howsoeuer they may be discontent and murmure yet God can doe no iniurie to any Secondly to teach Gods children contentment and patience in all aduersities which befall them sithence they proceede from a righteous iudge Thirdly it admonisheth all men in all places at all times to liue godlily and honestly because they are euer in the eie of their iudge now hee must bee impudent and desperate which will offend before the iudge Lastly it instructeth all iudges and rulers and whosoeuer haue any kind of power and authority ouer others to follow this great iudge of the world in doing iustly whatsoeuer they do to their inferiours by way of correction or reward For following him as their patterne they are sure to haue and finde him for their patron and shield in the euill day when most need is of his fauour and help DIAL V. Verses 7 8. For if the truth of God haue more abounded through my lie vnto his glory why am I yet condemned as a sinner and as wee are blamed and as some affirme that we say why doe wee not e-uill that good may come of it whose damnation is iust Tim. WWhat is the drift of this text Sil. To confute and answere a wicked and lewd slander obiected against his doctrine which was that the trueth of God through mens lye and vnbeleefe doeth more abound to his glory this was his doctrine which wee haue learned before howe to vnderstand it Tim. What is the slander and how doeth the Apostle answere it Sil. The slander was that Paul should affirme that men may doe euill that good may come of it which flander the Apostle answereth First denying the slander and secondly he threatneth the iudgement of God to the slanderer Tim. What is it that the Apostle calleth the trueth of God Sil. His fidelity and constancy in his promises when hee makes good indeede that which hee hath spoken with his mouth Tim. What doth this offer vnto vs Sil. A ground of our hope and an example for our imitation for God who is most true cannot deceiue vs so as wee may haue hope in him also wee must striue to be like him in truth Tim. What is here meant by a lye Sil. Not a word spoken vntruely or with purpose to deceiue but some act or deede wherein a man doth deceiue or violate his faith and much plight to God for wee are to know that a lie may be committed sundry wayes First in doctrine as they that taught iustification by workes of the law Gala. 3. Secondly in ciuill iudgement as they which pronounced false witnes against Naboth and Christ. Thirdly in gesture and countenance as in Ioab Cayne and Iudas Fourthly in words and common speeches either ieastingly officiously or hurtfully Fiftly in action of life as when a man hath made promise to God to beleeue and practise his word and yet otherwise liueth in vnbeleefe and disobedience this is here and elsewhere called a lie as 1 Iohu 2. 5. 6. Tim. What was our instruction from hence Sil. That we should labour to liue as wee profesle least we be accounted liars to God to his Church to our selues and in our owne consciences Tim. Shew vs now how our lye doeth turne to Gods glory Sil. As sinne profiteth Gods children so it turneth to his owne glory to wit by accident as before is said for it is not in the nature of sinne which being a filthy thing is both against Gods glory and his childrens good but it is of GODS mercy that it turneth to his praise and their commodity whiles they become more wary after some sinne and Gods goodnesse more famous and renowned Tim. What other thing were we taught out of this verse Sil. Two thinges first in that the Apostle propoundeth the slander in the person of an vncertaine man it teacheth vs that wee must conceale the name of offenders when there is no cause to vtter them because the credite of other men must bee deare to vs. Secondly that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes nay the very imputation of sin they would not be so much as sinners Tim. What learne wee from the beginning of the eight verse and as wee are blamed c. and from therest of the verses Sil. First that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues Secondly slaunders cast out against the Doctrine of the Ministers doeth hurt both the name of the Minister and the faith of the flocke Thirdly that no euill faulte and crime may bee done to procure any good for a good pretext or a good intent nay a good euent of an euill action cannot make that action good that is euer euill which was euill from the beginning Tim. Whome doth this reproue Sil. Three sorts of men first the Papists who couer their owne blinde deuotion with the cloak of good intents Secondly blinde Protestants which doe euill things vpon pretence of good euents that bee like to follow and ensue Thirdly 〈◊〉 worldlinges who blame Gods children because they will not doe some little euill to compasse some great good which is directly against the rule of our Apostle that the least euill of fault or crime is not to bee done to gaine neuer so much good Tim. What learne we from the last part of this text Whose damnation is iust Silas Two things First they which slander the Doctrine of the Ministers shall not escape the righteous punishment of God Secondly such as wilfully do speak euill against the truth must not be answered with many words but
and man Iam. 3. 9. Thirdly it is recompensed with the like Psalm 109. 17. He loueth cursing therefore it is come to him Tim. What is the next effect of our corruption Sil. Cruelty feete swift to shed bloud that is to compasse and commit slaughter all men are such by nature except grace do either restraine or correct and cure our malicious nature this testimony is out of Esay that by the mouth of two witnesses euery word may be ratified Feet signifieth affections with readinesse and shedding signifieth cruelty with greedines powring it out Tim. What is the fruit of their cruelty Sil. Destruction and calamity actiuely towards others whom they destroy and also towards themselues passiuely at the last as in Cain Pharaoh Iewes Iudus who were giuen to cruelty they were rewarded accordingly bloud did draw on bloud Tim. What is meant by the way of peace Sil. A peaceable and quiet trade of life which these did not follow but were of a turbulent nature and whereas hee sayeth they know not the way of peace hee meaneth that they doe not approue it nor practise it Like phrase in Psal. 1. 6. 7 knowing put for allowing Tim. What reasons may encourage vs to liue peaceably Sil. First the commandement 〈◊〉 God Rom 12. 18. Secondly the sweet and manifold profit of peace Psal. 133. Thirdly the sowre fruites of contention Fourthly the example of godly men as Abraham Moyses Ioseph Lastly for that God is a God of peace heauen a place of peace and the Gospell a worde of peace and Christ a mediatour and Prince of peace Tim. Towards whome is peace to be kept Sil. Towards our selues and others with kinsfolks and neighbouis with friendes and with enemies faithfull and infidell Rom. 12. 18. Tim. What is this that hee sayth the feare of God is not before their ere 's Sil. That men doe not thinke themselues to be in Gods presence Secondly that they are not drawne from euill by this consideration Thirdly that they are not moued to do good vppon desire to please GOD. Fourthly when they speake vnto God and doe heare him speake vnto them they do it not with due reuerence and awe Tim. Why doth he shut vp all with this sentence Sil. Because the lacke of this is the fountain from which all other euils doe flowe where Gods feare which is the bridle and curb to sin is absent all vices will there bee present and abound Tim. What things may stirre vp the heart to feare God Sil. His infinite iustice and power Secondly his maruelous prouidence and rule ouer all thinges Thirdly his incomprehensible mercies towardes his children Fourthly his iudgements vpon the wicked and sharpe chastisements vppon the godly Fiftly examples of such as fearing him haue been blessed and protected Sixtly the great and precious promises made to such as feare GOD as that they shal be happy be preserued blessed in their goods name 〈◊〉 soules and bodie temporally and eternally see Psal. 112. 128. DIAL IX Verse 19. Now we know that whatsoeuer the Law saith it saith to them that are vnder the Law that euery mouth may bee stopped all the world subiect to the iudgement of God Tim. VVHat is the drift of this Text Silas It is an answere to the secret obiection of the Iewes which were ready to alledge that the aforenamed Scriptures did not belong vnto them but vnto some other Vnto which the Apostle doth answer that the Law and Doctrine thereof being giuen properly to the Iewes whatsoeuer was written in the Law must needs concerne them at least principally Tim. How proued he that the things in the Law did belong to the Iewes Sil. By these three Arguments First from the reference which the Law hath to them to wit the Iewes to whom it was giuen Secondly from the end that euery mouth should be stopped Thirdly from the testimony of the Conscience whereas he saith Wee know as who should say there is none of vs ignorant of this Tim. What doe we learne from hence Silas That besides the light of the word GOD hath set vp a light in euery mans Conscience which maketh him see and know what is true and fit to be done and what is otherwise Tim. How is the word Law taken heere Silas Not strictly for the ten Commandements as Mat. 22 36. nor yet for the doctrine of saluation as Ps. 19 7. but for the whole Scripture of the old Testament as appeareth by the fore-named sentences cited out of the Psalmes and Prophets Tim. What do we learne by this Sil. That euery sentence of Scripture hath the force and authority of a Law to prescribe enioyne command and therefore with reuerence and submission to be receiued and obeyed Tim. What is it to be vnder the Law in this place Sil. To haue the Law appointed for our vse and instruction else-where it signifieth to be vnder the condemnation and rigour of the Law heere it signifieth to be vnder it as a Schoole-maister and teacher to direct and informe vs touching the will of God and our owne estate Tim. What doth this teach Silas That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort therefore to neglect or despise it is more then vnthankfulnesse euen iniquity Tim. But to what end doth the Scripture condemne euerie man of sinne Silas That euery mouth may bee stopped and all the world subiect to the Iudgement of God Tim. What is meant by hauing euery mouth stopped Sil. It is a borrowed speech taken from such as haue something put in their mouth as a gagge to hinder their speech by which the Apostle meaneth that those Testimonies of Scripture which beare witnesse of our sinnes they declare vs voide of all defence so as wee haue nothing to say for our selues why we should not perish but onely the plea of pardon and mercie Psal. 51 1 2 3. Tim. Whom doth this reproue Sil. First the blinde Gospellers which plead for themselues their seruice of God their own good doings thinking to merit thereby Gods kingdome Secondly the blinde Papists which plead for themselues the merit of workes both deuised by themselues and condemned by God Lastly all men which rest in themselues for saluation Tim. What is meant by the world Sil. The people and inhabitants of the worlde the place containing put for the persons contained by a Metonymie Tim. What is it to be obnoxious or subiect to the iudgement of God Silas To be guilty and worthy of punishment before him which is the case of all men without exception of any All are by nature the Children of Gods wrath Ephes. 2 3. Tim. Whom doth this reproue Sil. Such as say the Virgine Mary was free from all sinne Secondly this doth teach vs that all haue neede of a Sauiour seeing all are thorough sinne guiltie of damnation DIALOGVE X. Verse 20. Wherefore by the workes of the Law
because he is so man as he is God also Thirdly because he is appointed to bee the person that should reconcile mankind Iohn 6 26. Tim. Why is it added By his blood Sil. This may bee ioyned either with faith to shew whereunto it leaneth namely to Christ crucified or ynto atonement because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place to teach that without blood is no remission of sin but whereas Paul doth onely mention his bloud thereby he would signifie the whole entire passion of Christ by a 〈◊〉 Bloud a part being put for the whole Sacrifice of Christ which was the consummation of his obedience Tim. What doth this put vs in minde of Silas First of the fiercenesse of Gods wrath and his wonderfull Iustice against sinne in that he could not be satisfied but by the bloud of his onely sonne Secondly of Christs aboundant loue to vs and what loue we owe to him againe Thirdly it giueth much comfort vnto great sinners being afflicted in soule and humbled that such an vnvaluable price was laide downe for their sins Lastly it sheweth that the fauor of God is of very great worth more then all the world seeing it could not bee purchased but by a price greater then the world Tim. But what means haue we to apply the bloud of Christ to vs Silas Onely by faith by the power whereof wee vnderstand and beleeue that blood to be shed for vs vnto our full attonement with God And note that there be two meanes or Instruments of our redemption First without vs on Christ his part which is his death or bloodshed Secondly within vs on our part Faith DIAL XV. Verse 25 26. To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God Tim. VVHat is the drift of this Text Silas To expresse the cause or end for which God doth iustifie elect sinners which is the manifestation of his righteousnesse patience to the glory of his name Tim. What is heere meant by righteousnesse Sil. The truth and fidelity of God in sending his son according to his promise to worke the work of our redemption Secondly the Iustice of God in inflicting the whole punishment of sinne vpon the person of his Sonne Thirdly the mercy of God in smiting his Sonne that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith which God hath manifested to be the true iustice wherby men are iust before him Silas What learne we from this Tim. Seeing that God in reconciling the world vnto him by his Sonne did secke his owne glorie that is the marke which we our selues are to ayme at in seeking our saluation not seeking so much to be saued which may come of selfe-loue as that in our saluation God may haue his glory Tim. May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode Sil. True it may be called the righteousnesse of God because the person was God which wrought it that is the onely righteousnesse which God doth allow and by which wee are acceptable For when this righteousnesse of Christ is giuen vs euen in our Iustification both sins past present and to come are forgiuen vs. Tim. Why doth he say then by forgiuenesse of sinnes passed Silas Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed because forgiuenesse is properly of sinnes past which men haue formerly done But the former interpretation seemeth to bee the best because of that which followes at this time present So then the meaning is this that as well the sins done before Christes comming in the flesh as those done since his first comming are forgiuen Gods Children which beleeue Tim. What was the vse of this Sil. To teach vs that the merit of Christs death looketh backwards and not onely forwards to them beleeuers that liued in the world before his passion aswell as to them that liued after his death and so he is the Lambe slaine from the beginning of the world For from the fall of Adam no forgiuenesse of sinnes to any but thorough Christ beleeued on Tim. Why is this added Through the patience of God Sil. Because he would shew that God doth bear with those sinners whom he will forgiue Tim. What is the patience of God Silas It is that propertie whereby hee suffereth them long exercising it towards the Reprobate in taking frō them all excuse and towards the godly in giuing them space of repentance Tim. What may we learne from hence Silas First to vse patience towards such as do offend vs that we may be like vnto God Secondly not to 〈◊〉 though God doth verie often for beare offenders because they may be such as God meaneth to forgiue and eternally saue to his owne praise DIAL XVI Verse 26 27. To shew at this time his righteousnes that he might be iust a Iustifier of him which is of the Earth of Iosus Where is then the reioycing It is excluded By what Lawe Of workes Nay but by the Law of Faith Tim. VVHat is the drift of this Text Silas To set foorth now fully the finall cause or true end for which God sheweth mercy to sinners for the pardoning of their sinnes which was to declare his righteousnesse Tim. What is meant by this time Silas That time when the Apostles liued and preached the Gospell and so forwardes to the end of the world neither the sinnes of former times nor of times present or future are forgiuen any other way then by faith in Iesus Christ. Tim. What learne ye by this Silas That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ euen by faith in him Therefore the Religion not of Papists but of Protestants is the ancient true religion Tim. That he might be iust what is that to say Sil. That is to say that hee might bee manifest and known vnto vs to be iust as he is in himselfe God doth shew himselfe to be iust vnto vs-ward two wayes First by punishing our sinnes seuerely in the person of his Sonne Secondly in pardoning them mercifully vnto vs which beleeue for his promise sake For as God is iust in himselfe so this Iustice is communicated to vs thorough faith in Christ. Tim. How is God called a Iustifier Silas Because he it was which gaue his Sonne as also which offered him and who doth impute him with his obedience for righteousnesse vnto the beleeuers which be of the faith of Iesus that is to say whosoeuer hec is that by faith embraceth Iesus Tim. Why is faith required in them who are to bee iustified by Christ Sil. That men may be shut out from any matter of reioycing in themselues For if righteousnesse came by our workes wholly or in part then wee shoulde haue
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
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came 〈◊〉 blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith Abrahā was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisiō came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a strēgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a cōmon but a sacred signe thence by the latines tearmed sacramēta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if Abrahā receiued it this argueth that God gaue it for receiuing giuing are relatiues so circūcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
of those singular thinges without fruite for the whole Scripture is profitable howsoeuer wee may not become followers of them therein yet there is of euery Scripture a profitable vse perpetuall to all times Tim. What other things may bee noted from this ground of the Apostles application Sil. Sundry things first the sauing vse of the Scriptures is proper to the faithfull for whose good alone they were written a speciallmercy Scondly that diuine trueth must bee prooued by diuine Scripture and not by humaine writers which are of no authority in matters of saluation Thirdly examples serue very well to declare doctrines and commaundements because to thinges hard and doubtfull they bring great light and cleerenesse for that in them the minde and sences both are ioyned together Fourthly we learne that it is a great comfort to the faithfull to bee made equall to Abraham in iustification To Iusticiaries mercenarie hypocrites infidels and prophane vnbeleeuing worldlings it hath no comfort Tim. What is the fourth thing contayned in this text Sil. To lay forth the two principall thinges whereunto faith leaneth to witte the death and resurrection of our Lord. For Christ dead and raysed againe is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support stay to itselfe Therfore the Apostle doth ioyne his death and resurrection togither because neither his death without his life nor his life without his death could any whit auaile vs to Saluation Hence are they in Scripture so often ioyned togither Pagans can beleeue that Christ being a man died but that he is risen they do not Tim. Who deliuered Iesus to death Sil. Iudas for his gayne the Iewes for enuy Christ deliuered himselfe for his Fathers will to obey it God the Father deliuered his Sonne for the redemption of sinners out of his loue as it is written So God loued the world Iohn 3. 18. This last deliuering is meant here Iudas Christ God did one and the same thing but not for one and the same end therefore Iudas a sinner and God iust Tim. What was learned hence Sil. That the whole efficacie of Christs death doth depend vppon Gods free will and decree that is that his death had beene of no force to satisfie Gods wrath had he not dyed according to the determination of his father and this is that which is written Iohn 6. 27. Him hath God the Father sealed Tim. To what death was Christ deliuered Sil. To the most shamefull and cruell death of the Crosse his bare death is not onely here meant but all the miseries of his life yet his death onely is named because it was the perfection of all and that wherein his obedience most appeared the top of his obedience Epilogue of his passion Tim. What necessity was there of his death seeing hee was free from sin in himselfe Sil. Although himselfe had no sinne yet our sinnes were all imputed to him as to our surety and pledge who was to answere for vs. But further this was the end for which hee dyed that ouercomming death in his resurrection he might fully satisfie for our sinnes For death by GODS iust decree was pronounced the wages of sinne Genesis 2. we had surely suffered it eternally if our Mediatour had not both borne and conquered it Tim. What sins doth he speake of Sil. Not our light and common infirmities but our most grieuous and haynous sinnes by the which wee deserue euen to fall from the grace of God if he should deale with vs in rigour not his but our sinnes were the cause of his death which suffied for all hath acquitted vs from them all one and other Tim. What learne we from hence Sil. Very many things first that we are bound to loue Christ who so loued vs. Secondly we must loue our enemes as Christ Iesus dyed for his enemies Thirdly sinne is a most loathsome thing being the cause of Christes accursed d at h Fourthly that there is iust cause of beeing humbled by this consideration that wee were the meanes of Iesus death wee killed the Lord of life Fiftly there is matter of great comfort to heare that our greatest sinnes are done away by his dying for vs for his bloud was of infinite value being the bloud of God Acts 20. Sixtly that all men must be fearefull to offend God who shewed himselfe so mercifull and so iust in the death of his sonne iust to his Son standing in our roome but mercifull to beleeuing sinners whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually Tim. Did Iesus remayne in death Sil. No surely for then he should be thought to dy for his owne sinnes also to be but a meere man and therefore he rose againe euen to declare that hee was God and absolued from our sinnes and wee in him for in that death could not hold 〈◊〉 in his denne and house that made it manifest that our sinnes which hee tooke vppon him were all discharged that we might be iust through him This is the meaning of that which is here written Hee rose againe for our iustification Christ is sayd to be raised of God who deliuered him and of himselfe for God doth all things by his Son Tim. Is there any other fruit of his resurrection Silas Yea for thereby Christs members are raised vp to newnesse of life Rom. 6 4. Also it is a pledge of our resurrection to life eternall at the last day 1 Corm 15. Lastly in his resurrection he began his exaltation vnto glory and hath giuen sufficient testimony and declaration of our absolution from sinnes out of which sithens he was deliuered as his raising againe did proue for he had stayed in death if but one sinne had beene vnsatisfied for heereby we haue assurance of our iustification in him CHAP. V. DIALOGVE I. Verse 1. Therefore being iustified by faith wee are at peace with God through Iesus Christ our Lord. Timotheus WHat is the connexion or dependance betweene this Chapter and the former Also tell me the argument of this Chapter and of what parts it consisteth Silas Paul hauing taught in the last verse of the former Chapter that mans iustification before God was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended now he continueth the same argument and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification both to present comfort and life eternall in the heauens Vpon the rehearsall and demonstration of which benefits as the two principall parts this Chapter standeth For first he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord beginning with iustification the foundation of reconciliation peace whence the rest do yssue to ver 5. after followeth the demonstratiue confirmatiō of the same to verse 19. Vnto which is anexed an answer touching a question wherefore the
and let the godly beware they change not their Christian ioy into worldlie but learne more and more to ioy in Gods present loue and hope of his promised glory DIAL III. Verse 3. Not so onely but also wee reioyce in tribulation knowing that tribulation worketh patience Tim. VVHat doth this Text deliuer vnto vs Silas Another fruite of a iustifying Faith which is ioy in afflictions Tim. How doth he prooue that beleeuers reioyce in afflictions Silas By this reason because God vseth affliction to encrease in them hope of glorie This the Apostle doeth manifest vnto vs after this sort Affliction worketh patience patience worketh experience experience worketh hope therefore affliction causeth hope Tim. What meaneth the first words of the Text Not so only Silas They imply a comparison of the more with the lesse and are thus much Beleeuers do not reioice alone vnder the hope of heauenly glory but which is a farre lesse likely matter they reioyce in and for their afflictions Or more plainly thus If beleeuers reioyce because they certainly looke to be glorified with God in Heauen this is not to be maruelled at but this is rare and wonderfull with gladnes to imbrace afflictions which haue in them both much paine and shame In the conexion of sentences note that it is the propertie of that ioy which ariseth from the hope of celestiall glorie to cause and breede this ioy which beleeuers haue in their tribulations sufferings For the remembrance of that great and blessed glory which they shall haue in the end causeth all things to be sweete and pleasant vnto them which they meet with in thelr way whereby they must passe to that glorious and most happy end their Country in heauen Tim. What may be gathered from hence Silas If hope of glory sweeten troubles how much more doth it make benefits sweet and ioyous And this is that which we are to learne from hence that where hope of glory once entreth it maketh both prosperity and aduersity to be ioyfull and gladsome and further that there is no true and sound ioy either in time of affliction or in time of peace and plentie but that which springeth from hope of glory to come This is the roote of true ioy Tim. What is to be noted in the next words We reioyce in tribulation Silas First that Gods children are subiect to troubles in this world Secondly the troubles of Gods children are helpers of their ioy Tim. Of what sorts are the troubles of the faithfull Silas Of two sorts some be common to thē with other men of the world Some be proper and peculiar to the godly themselues These common afflictions or troubles are sickenesse pouerty reproach famine plague warre banishment paine anguish and such like These common troubles they all come from God who is the author of all afflictions for there is no euil in the Citie but the Lord hath done it Amos 3 6. Secondly they come by meanes of our sinnes Man suffereth for sinne Lam. 3. Thirdly to the end to correct for sinne past to preuent sinne to come to humble for sinne present to make triall of patience to whet our Prayers to teach vs loue compassion towards others Secondly the proper and peculiar troubles they be either such as happen for righteousnesse sake that is for a good cause namely for defence of the trueth or for well-dooing these trobles be called persecutions Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne which is called conflict of Conscience These afflictions do arise from the weaknesse of faith distrusting Gods promises and mercies and also from the malice of Satan aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is first for a more especiall triall of their Faith also by their constancie to strēngthen others which be weake and to reproue the wicked world Lastly for the greater manifestation of Gods glory who maketh knowne his power in their infirmity 2 Cor. 12. Now as concerning the vse of this it is to warne vs to looke for afflictions and that euery soule is to prepare for tribulations as Mariners prepare against a storme and Soldiers against the day of battell Thus the godly haue prepared themselues for troubles and beeing vnder them haue reioyced examples heereof in the Apostles Acts 5 41. the beleeuing Haebrewes Heb. 10. and the blessed Martyrs True it is indeede that some of Gods Children haue beene heauie and sad for afflictions as Dauid Nehemiah Ieremy and Iob but yet they are ioyfull too their outward man was heauy their inward is ioyfull one man at one time may haue contrarie affections in diuers respects both sadnesse and ioy Tim. Yea hut tribulations are euill Sil. They bee so howbeit Gods Children reioyce in them not as they are euill but as by the clemency of God they are made good and profitable for all things woorke for good to them Rom. 8. 28. For first by them God sheweth forth his power goodnes in them by defending supporting and comforting his childeren Secondly our dayly faults are corrected by them and we prouoked to amendment of our sinnefull liues 1 Cor. 11. Thirdly they pull downe our pride and hautinesse of nature Iob 33. 16 17. Fourthly they restraine the wanton lasciuousnesse of the flesh Fiftly our sluggishuesse and sloth is shaken off by afflictions Sixtly they discouer our weakenesse of strength for humbling vs Psal. 39. 11. Seauenthly they put vs in remembrance of our mortality beeing messengers and forerunners of death Eightly by meanes of afflictions many confessions of faith are wrung out of vs. Ninthly by afflictions the malice of Sathan and the world are better knowne and auoyded as in Iobs afflictions Tenthly they stirre vp the minde to more feruent prayer Psal. 39. 12. Lastly they exerciseiand woorke encrease of patience experience hope here it is that the godly take matter of comfort euen in their grieuous euils Tim. What vse may bee made of this whole doctrine concerning troubles Sil. It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate therefore all should couet to be such Secondly this doctrine correcteth the opinion of the worldlings who thinke it an vnhappy thing to be afflicted and those men accursed which be alwaies vnder the rod and most seuerely scourged Tim. What is to bee considered in these wordes afflictions worketh patience Sil. Two things first that afflictions do work patience Secondly that Gods children 〈◊〉 knowe this knowing that affliction worketh patience Tim. But many are impatient in their afflictions and fall to despaire as Iudas Sil. That is 〈◊〉 of the wicked that by afflictions they are disquieted and onraged but Paul teacheth here what vse afflictions haue in the faithfull Tim. But patience is the worke of God how then is it saide of afflictions that they worke it Sil. True it is God who is the authour and giuer of patience Phil. 1 29. Paul
fortitude and courage And lastly it wil leade them by the hand to another experience of themselues that they are the sonnes of God truly and indeede not in name and profession onelye this last experience is especially meant heere as appeareth by the 5. verse of this chapter Tim. What is the fruite of this Christian experience Sil. Hope which is a sure expectation whereby beleeuing Christians do certainly look to enioy the good things promised especially the blessednesse of eternall life Tim. How is it meant that experience bringeth foorth Hope seeing there is no patience nor experience except first there be an hope of glory How is it that hope doth beget experience and yet experience doth bring forth hope how can hope be both the mother daughter of experience Silas The case standeth thus hope of glorie causeth that afflictions are suffered patiently in this patience Gods Children haue triall and experience not onely of the great might of God strengthning them but also of his great loue in conforming them vnto his own sonne this triall breedeth a better and a larger measure of Hope Tim. By what meanes doe the faithfull attaine this greater Hope Sil. By this Christian consideration that seeing God was present with them to aide them vnder their crosses therefore they will hope he will likewise do it still and in the end make them happy For as an honest poore man who vppon confidence he hath in some rich man borroweth of him money in his neede and being pleasured often and chearefully he gathereth new hope of like fauour in the like necessity so Gods Children being kept and blessed with patience in some great affliction vppon this triall conceiue good hope that God will strengthen and deliuer them Like vnto this is the saying of the Prophet Psal. 9 10. Let him that knoweth the Lord trust in him and teacheth the same instruction with this Text namely that such as by triall in their afflictions know the goodnesse and power of God haue cause by this experience to gather much trust and hope in God for the time to come Tim. What are we learne of this Silas First the maruailous goodnesse of God in raising vp the hearts of his Children vnto a more strong hope by afflictions whereby Sathan seeketh by all means to driue them to dispair Secondly Christians are bound to make this good vse of their experience thereby to gaine much heart and more confidence in Gods goodnesse for heereafter Example we haue in Paul God hath deliuered me saith he and he will 〈◊〉 me 2 Tim. 4 17 18. Also of Christ who by the long experience of his Fathers helpe gathered good hope euen in the very agony of death saying My God my God Math. 27 46. Thirdly the Kingly prophet Dauid as appeareth in Ps. 23 6. and 1 Sam 17 35 36. for we our selues make bolde to trust them whom we haue alwayes found friendly faithfull vnto vs. Tim. But is it not presumption to beare our selues thus bold towards God Sil. No such thing it is presumption to leane vpon our owne strength and wisedome merits and works but to rest stedfastly vpon God his mercy and truth it is the duty of Christian hope and also it is an honour which is due to God for euen by our stedfast hoping in him he is acknowledged to be a God constant in his truth mercies Therefore it is a grieuous sinne in such as by their long experience of Gods kindnesse in blessing and protecting them do not grow in hope of his goodnesse and power for heereafter but waxe rather more faint distrustfull This is a token of a very weake if not of a wicked heart DIAL V. Verse 5. And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Tim. What doth this text contayne Sil. Two things first a property or effect of hope that it doth not confound or it doeth not make ashamed Secondly a reason or cause why Christian hope of heauenly glory is so certaine as it doth not make the faithfull ashamed because the Holy Ghost perswadeth them that God loueth them in that hee gaue his Sonne to death for them being his enemies here it is that they do most surely hope in God for how may they not firmely looke for all things from him who spared not his Son for them Rom. 8. 32. Tim. What hope is here spoken off Sil. That Hope mentioned before in the second verse which is there called the hope of glory and this is the hope that doth neuer make ashamed because this hope doeth not frustrate or voyd men of the thing hoped for Tim. How many wayes do men become ashamed Sil. Two wayes first vpon the conmitting some sinne Rom. 6 21. Secondly by missing our desires and hopes Tim. How doeth this help to the vnderstanding of our text Sil. Thus they which haue the hope of blessednesse in them shall not misse and forgoe the thing they hoped for and so shall haue no cause of beeing ashamed againe by considering the nature of humaine and ciuill hope which if it doe not attaine the thing hoped for there is shame which is not here in Christian hope because it alwayes is sure to attaine the glory which is hoped and looked for therefore no shame can follow it Tim. Wherefore doe some translate it thus hope confoundeth not Sil. They had regard to that perturbation of minde which goeth after shame for the missing of our hope bringeth shame and shame bringeth trouble or confusion in the mind It is also saide of faith Rom. 10. 11. that it confoundeth not and this is not to bee maruailed at because faith and hope be of so neere kindred hope looking to the performance and faith to the trueth of Gods promise Tim. What is the doctrine of these words hope maketh not ashamed Sil. That the godly are assured to be saued and glorified in heauen for first the hope of the godly shall not make them ashamed but the godly do hope for euerlasting life therefore they are sure and certaine of it otherwise their hope would bring shame Secondly the godly are saide to reioyce vnder the hope of glory but there is no reioysing with godly wisemen but in thinges assured and most certaine Thirdly the godly do stay their hope vppon Gods mercifull and true promises which are constant and cannot deceiue therefore their hope is certaine Fourthly their hope looketh to the power of God by perswasion whereof their hope is nourished Lastly if their hope were not certaine how could they call God their Father which cannot be done in truth where there is not affiance and confidence in his loue Tim. But though the hope of the godly bee certaine for the present yet their great and many sinnes and the changeablenesse of their will may make their perseuerance to the end to be doubtfull Sil. First if hope were at any time vncertain and
the elect also his obedience putteth vpon the faithfull a righteousnesse which meriteth a farre better condition then wee lost by Adams vnrighteousnesse this vnlikenesse is pointed at verse 15 and further laide open verse 16 17. Tim. What be the profits that will arise of this comparison Sil. These First it will serue to confirme our minds touching the certainty of hauing the righteousnesse of another giuen to vs to make vs happy this beeing as reasonable as that the vnrighteousnesse and sinne of another should be deriued to vs to make vs guilty Secondly it will serue much to humble Gods Children to consider well the nature and force of sinne and what hurt they haue taken by it Thirdly the great benefit they haue from Christ will bee better knowne more hungred after and esteemed of vs more greatly by setting before it the contrary euill as a cure is more commended being compared with the danger of the disease Tim. What be the parts of this 12 verse Silas Two First a proposition of the double harme which is come vpō the whole world by Adam through whom all men are vnder sinne and death Secondly a reason heereof in as much as all men were in Adams loynes when he sinned and so sinned in him In whom wee all haue sinned Tim. Now to the words and tell vs what is meant by that one man heere spoken off Sil. Adam as verse 14 vnder whom Eue also is contained for sinne came by them both Psal. 51 5. but the man is named and not the woman because hee being the man was the more worthy person Secondly because hee was more in fault then Eue in regarde of his more eminent power and grace Thirdly sinne is propagated and deriued to vs rather by the Father then by the Mother because he is the principall agent in generation Tim. What were we taught heereby that Adam beeing but one man so great and generall a mischiefe came of him Silas Two thinges First the infinite hurt that may come of one person being euill the meruailous good that may redound to many by one being good Tim. Whereunto should the knowledge heereof serue vs Silas First to admonish Parents verie carefully to looke to the education of euery one of their Children Secondly that it behooueth the publicke state much what manner of person he is that beareth gouernment Thirdly it behooueth them who haue gouernement to watch ouer the manners of all men vnder their charge because one man neglected may marre all as Achan did Iosh. 7. Tim. What was the other thing gathered from hence Silas An exceeding comfort to great offenders so they turne and beleeue the Gospell which may bee raised thus Adam and Eue which sinned so heynously also wrapt their whole kind euen a worlde of people within sinne and destruction were yet receiued to mercy and saued therefore let no sinner how horrible soeuer be out of hart if they come to the throne of grace for pardon with trust to haue it Tim. What is further to bee obserued from this that it is saide Sin entred by one man Silas Euen this that God is not to bee blamed as cause and author of sinne seeing it came in by thorough man For whereas Adam might haue refused the temptation if he would he freely obeyed and willingly yeelded and so sin entred by him without any fault in God who had made him righteous and giuen him freedome of will Tim. Was there not a necessity herein that Adam shold yeeld Silas True there was so in regards of Gods counsel who had decreed not to strengthen his wil in the temptation but to forsake him yea further that being left to himself he shold follow the suggestions that so there might be occasion of giuing and sending his Son to redeem the world to the manifestation of his Iustice and mercy But notwithstanding this yet Adams disobedience was voluntary because Gods decree tho it ruled the euent businesse yet offred no force to Adams wil which could not be compelled therfore of it own accord enclined it selfe to fulfill the motions of the Serpent and his wife and therefore the whole fault of our fall lieth vpon Satan and our first parents as the proper cause of sinne For God made man righteous but they found out sundry inuentions Eccles. 7 31. Tim. What was further learned by this that sinne entred vpon al by meanes of one man Sil. That sinne is not by creation but came in afterwards Secondly how dangerous it is to hearken to ill counsell by meanes whereof Adam being depraued did depraue the whole world Tim. What is meant heere by the world Sil. The men which dwell in the world whither elect or reprobate as it is expounded afterwards Death came ouer all men The word World somtime signifieth that fabricke or frame of heauen earth as Iohn 1 10. The world was made by him Secondly it signifieth elect mē onely which are the chiefe part of the world Ioh. 3 16. And God was in Christ reconciling the world 2. Cor. 5 19. Thirdly it signifieth the wicked reprobate onely Iohn 17 9. Fourthly the corrupt qualities and fashions of the world 1 Iohn 2 15. Loue not the world Fiftly the whole masse of mankinde good and bad as here in these words Sin entred into the world Tim. What is meant heere by sinne Sil. That hereditary disease called commonly originall sinne or birth-sinne spread ouer our whole kind as a Leprosie and hath tainted the whole race of vs. That this onely is heere meant may appeare First because he vseth the singular number but when he speaketh of the fruites of it he vseth the plurall number Secondly that which he calleth sinne heere he afterwards in verse 17. calleth disobedience of one man which must needes be the first or Originall finne Thirdly hee saith verse 17. by this sinne many are made sinners and this is only by originall sin Fourthly there was no other sin brought death ouer all men except that therefore that sinne is onely meant heere In that I call it hereditary it is because as a disease which resteth in any stocke and descendeth from father to sonne so is this sinne it runneth from Adam through his whole progeny from Parents to the Children euen to the worldes end as it is sayde heere It came ouer al men Tim. What may this teach vs Sil. That this sinne is hard to be expelled out of mans Nature as hereditary diseases are hard to be cured and therefore must the more be striuen against Secondly that Children haue no faults which they doe not borrow and deriue from their parents of whome they haue corruption which is the spawne of all sin which should cause in parents commiseration and patience towardes their Children Tim. How many things are contained in this sinne Silas These foure thinges First guilt or fault Secondly deseruing of punishment Thirdly corruption of nature Fourthly priuation or absence of Originall integritie euen
obserue in the vnlikenesse or dissimilitude in verse 15 Silas These two things First the vnlikenesse set downe plainely that the sinne is not as the gift Secondly that wherein it doth consist for if through the offence of that one c. Tim. What is 〈◊〉 heere by gift But yet the gift is not so Silas The righteousnes or perfect obedience of Christ in keeping the Law nowe this is tearmed a guift to teach vs that it is free and becommeth ours not by desert of workes or dignity of person but because it is giuen vs of mercie euen contrarie to the merite of our deeds Tim. What is meant by offence Silas It is as much as fall and is put heere for sinne Adams sinne was his fall Tim. What learne ye heereby that sinne and fall are knit together Sil. How dangerous a thing sinne is which bringeth with it a fall euen as deepe and perilous as from heauen to hell from the heighth and top of all happinesse to the lowest bottome of misery Tim. What followes of this Silas That seeing such a fall followes sinne sinne is to be fled as one would shun a breakenecke downfall with all godly care and watchfulnesse before it be committed and repentance afterward Tim. Tell vs now wherein consists the vnlikelines betweene Adams sinne and Christs righteousnesse Sil. Heerein the righteousnesse of Christ is of more great strength and efficacie to iustifie then Adams offence was to condemne Tim. Now open the wordes what is this he saith Manie are dead through the offence of one Silas By one he meaneth Adam by many he meaneth all it being set against a few by dead hee meaneth separated or cast out from God vnto euerlasting death Tim. What do ye obserue heere Sil. This thing peculiarly that the infinite and Diuine Iustice is a wonderfull scarfull thing seeing it being but once hurt in one offence of Adam yet inflicted extreame and eternall misery on a whole worlde of men oh let that Iustice be dreadfull to thee Tim. What dooth he heere meane by Grace and guifte by Grace Silas Some thinke Grace doth signifie Gods fauour and Gift the holy Ghost and such good thinges as wee obtaine by him Tim. But how thinke you these words are to be taken Silas By Grace is vnderstoode Christ his righteousnesse whereof the grace and free fauour of God is the roote and fountaine Tim. What signifieth that gift by Grace Silas That most blessed condition wherein they bee which haue Christ his righteousnesse of frec fauour imputed to them Tim. What is that blessed condition Sil. That they are not onely absolued and quit from all guilt of sinne both Adams and their owne and so from all punishment temporall and eternall but also are adorned and cloathed with Christs perfect iustice innocency euen to the obtaining of eternall life Tim. By what similitude do ye explaine this difference betweene Grace and gift by Grace Silas Of a poore miserable man in bondage for debt to his Prince who not onely hath his debt freely discharged by his Soueraigne and King but withall hath a large treasure of many thousand pounds giuen him The treasure bestowed by the Kings Liberality is grace because it comes of free fauour and his happie condition in that of poore he is made rich may be called Gifte by Grace so it fareth in the case of a sinner Christs righteousnesse bestowed vpon him freely is Gods grace and the gift by Grace is that blessed condition wherein he is set through that righteousnesse imputed to his faith being of a sinner made perfectly iust and the child heire of God euen heire annexed with Christ. Rom. 8 17. Tim. What is meant by this that grace hath more abounded Sil. That the righteousnes which commeth by Christ doth in many degrees exceed in excellency and force the guilt and hurt that came by Adam Tim. Declare this vnto vs how grace hath farre exceeded sinne Sil. Because by the grace of Christ we haue forgiuenes of sinne we are regenerated and adopted to be the sonnes of God we are become brethren of Christ his members heires of his kingdome yea heires of this world also for all is ours 1 Cor. 3 22. By what similitude can ye expresse this super aboundance of gracs Sil. Of a Surgeon not onely healing a wound by his medicine but making one stronger and fairer then before Secondly of an Emperor not onely drawing a wretch out of prisou but aduancing him to all manner of riches and dignity so hath the grace of God abounded not onely for pardon of Adams sinne but to many excellent purposes besides to the engrafting vs into Christ to iustificatiō to reconciliation to sanctification to adoption to preseruation in grace to glorification in heauen Tim. What is the instruction to be made of this Sil. That beleeuers haue gotten more by Christ then they lost by Adam by whome wee should haue had an carthly paradice and vnconstant happinesse Secondly that exceeding and vnmeasurable grace of Christ should stirre vp and prouoke vnto exceeding loue obedience thankfulnesse and praise of Christ who is to be blessed againe and againe for euer and euer DIAL XIII Verse 16. Neyther is the guift so as that which entred in by one that sinned for the fault came of one offence vnto condemnation but the gift is of many offences to iustification Tim. VVHat doth this text containe Sil. An explaining of the difference or vnlikenesse put downe in the former verse concerning Adam and Christ. Tim. What was that difference Sil. That the grace of Christ was of more excellency and force to restore vs then was Adams sin to hurt vs. Tim. How is this explained to vs here Sil. Adams sinne that condemned him and vs all was but one Christs righteousnes couereth that sinne and infinite others which we haue added to it Tim. What seuer all things do ye obserue in this verse Sil. A threefold opposition or three things set against three as contraries First the gift and fault Secondly iustification and condemnation Thirdly one offence and many Tim. What is meant here by gift Sil. The righteousnes of Christ freely giuen and that most happy condition which the faithfull are in by hauing it allowed to be their iustice being now not onely absolued from all sinnes but made iust there by and heires of eternall life Tim. What is meant here by that which entred in by one that sinned Sil. This is meant by it first Adams fault in his disobedience to God Secondly that woefull condition wherein all men are wrapt by it being not onely depriued of perfect iustice which they had by creation but couered now with the filth and condemnation of sin thus it is expounded in the next words Tim. What is signified by condemnation Sil. The pronouncing of all men for sinners and worthy adiudging them to eternall torment as in ciuill condemnation the malefactour is first pronounced guilty and thereupon adiudged to his punishment Tim. How came
vs in our persons vnto the person of our mediatour who must do euery iot for vs therefore he saith it behooued him to fulfill all righteousnesse Math. 3. and that hee is the end of the law for righteousnes Rom. 10 and hath made vs iust by his obedience as in our text and became subiect to the law to redeeme vs which were obnoxious to the law Gal. 4 4. 5. And indeed seeing Christ himselfe was giuen vs and that he was borne for vs wrought miracles suffered death arose ascended c. how must not his life also be ours Againe is it not written that Christ was made our sanctification as well as our righteousnesse and our righteousnesse as well as our redemption 1 Cor. 1 30. Moreouer he that continueth not to doe all things contained in the law is accursed Deut. 27. last verse Where of it followes that if any wil auoyd the curse of the law he stands bound constantly from his conception till his death to keepe the law which forsomuch as none can do by himselfe therefore all the contents of the law must be accomplished by our surety or else no escaping the curse Besides if the actuall obedience of Adam made vs sinners howe should we be iust without the actuall obedience of Christ and it seemes that Christ should be but halfe a Sauiour only suffering and not doing things pleasant to his Father for vs. What meaneth that that Christ sanctified himselfe for vs Iohn 17. and who knowes not that it is written of Christ that hee came to doe his Fathers will Heb. 10. Whereas Scripture attributeth our saluation to his bloud that is a Synecdoche a part put for the whole likewise where iustification is placed in forgiuenesse of sins Rom. 4 5 6. and the bloud of Christ shedde beeing his chiefest obedience as it comprehends the rest that went afore so it excludeth onely legall sacrifices as not meritorious Tim. Is not this a speciall marke of a good Christian to follow the example of Christ his obedience in our doings and sufferings Sylas It is so hereby men are knowne to be Christians if after Christs example they doe indeuour to doe the will of God and not by their profession only which may be in an hypocrite Tim. Why doth hee say many shall bee made iust and not in the present time many are made iust Sylas Because this obedience is giuen to the elect at what time they shall liue in the world and beleeue DIAL XVI Verses 20 21. Moreouer the law entred thereuppon that the offence should abound neuerthelesse where sinne abounded there grace abounded much more That as sinne hath raygned to death so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord. Tim. WHat doe these words contayne Sylas The Conclusion of the whole treatise of Iustification by faith Tim. What is the matter of the conclusion Sylas In the conclusion he doth meet withall and make answere to a secret obiection made in the behalfe of the law The obiection is this that if the obedience of Christ be our full righteousnes before God without the works of the lawe then to what end doth the law serue To which the Apostle doth first propound his answere barely verse 20. and nakedly that the law was giuen first to encrease our guiltinesse Secondly that the grace of Christ thereby becomes more glorious the which the Apostle doth enlarge by a comparison of contraries verse 21. sinne and death set against righteousnesse and life as contrarie one to the other the sum of which comparison is thus much that as sin preuailes to make all guilty of death so the righteousnesse of Christ beeing freely giuen to the beleeuers doth preuaile much more to make them partakers of eternall life Tim. Now expound the words what is meant by the Law Silas The morall Law contained in the ten commandements Tim. In what meaning is it said it entred thereuppon Sil. The Apostle meaneth that it came in and entred vpon Adams offence which had made vs guilty of death that wee might become more guilty Some expound and say it entred beside the promise of grace as the more principall doctrine Tim. Was this the purpose of God in giuing the Law to encrease our guiltinesse Silas No not so the Apostle doth not note the intention of God with what purpose he gaue it but the euent that did follow the giuing of the Law that thereby our offence did more abound Tim. In what respects is offence and sinne said to abound by the Law Silas In these respects First because a Law beeing giuen sinne was made more grieuous now by the breach of it Secondly sinne is more stirred vp and irritated by the Law our nature desiring the things that are forbidden it Thirdly the Law doth affoord vs a clearer sight and knowledge of our sinnes which were more manifested vnto vs by the Law as may bee made plaine vnto vs by these comparisons first of a Glasse which makes vs see the spots of our face what they be and how foule they bee Secondly of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order and could not be espied in the darke So by the law we come to vnderstand what our sinnes be and how greeuous they are Tim. Tell vs now what is meant by Grace Silas The fauour of God in the free forgiuenesse of all sinnes by the merite of Christ his obedience Tim. In what sense is it said that grace abounded Silas In respect of vs and of our knowledge for by the forgiuenesse of our many and great sinnes the mercy and fauour of God in Christ did appeare most manifestly vnto vs and is more fully and famously knowne Tim. By what similitude may this be declared vnto vs Silas Of a skilfull Surgeon or Physition who by curing and healing great and desperate wounds and diseases doth not get more skill but doe more manifest their skill which they had Secondly of a most kind Prince or father who by pardoning some great faults of their Children or subiects do so much the more make known their clemency and kindnes by how much their offence was more heynous in like manner the more and fouler the sinnes be which be forgiuen vs of God the more plentifully doth he declare his grace From whence we learne first that wonderfull is the wisedome and goodnesse of God that can turne such a thing as sinne is to the praise of his grace as Dauids fall Psal. 51 1. and Peters deniall Luke 22 32. Secondly it affoordeth a great comfort to great sinners so as they feele their sinnes beleeue in Christ for whatsoeuer their sinnes be there is mercy with God more then to counteruaile them grace in Christ is more able to saue then Adams sinne to condemne Thirdly God suffereth men to abound in sinne with a meaning not to destroy them therefore but to poure and shew forth his goodnesse more richly
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas 〈◊〉 c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
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
the flesh that is their sinfull nature is the pipe after which they dance and the guide which they follow Tim. But tell me what are we to learne by that word henceforth in the 6. verse Sylas That the Gospell doth look forward to the time to come it respecteth not what beleeuers haue beene before their repentance and turning to God but requireth that henceforth that is from the time of their conuersion forward they should carefully serue God by doing his wil fo rs king the seruice of their sinfull lusts see the like place in Acts 17. 30. and Ephe. 4 17. 1 Pet. 4 2. Which affoords a great comfort vnto those which morne for sinne and a speciall admonition vnto such as be yet secure it will bee sufficient to either of these it henceforth they look vnto it mourning and loathing that which is past beeing carefull hereafter no more so to sin Tim. What be the reasons which may disswade all men from the seruice uf sin Sylas Very many and sorcible First because the seruice of sin is a spirituall bondage the end of which seruice is shame and euerlasting death Secondly if we serue sin wee cannot serue Christ for no man can serue two such contrary maisters Thirdly it is contrary to our vowe in baptisme where wee promise that wee will forsake sin and serue God Lastly wee are by mortification dead and freed from sin and therefore we are not to serue it Tim. How do ye make playne this last reason Sylas By a comparison of naturall death and the effects thereof which our Apostle doeth touch in the seauenth verse when hee sayth they which are dead are freed from sin the meaning whereof is this as they which are naturally dead cease from their sins which they were wont to doe whiles they liued so beleeuing Christians which are spiritualy dead by mortification must resolu to cease from their former sins Tim. But wee cannot bee so free from sinne as men that are dead for they sin not at all whereas there is no man liuing that sinnes not Sylas True it is so yet the godly Christian is free from sin in a twofolde respect First because the guilt and punishment of sinnes is forgiuen him by Christ. Secondly because he doth no more follow the impulsion or motion of sinne but as a bondman deliuered and ransomed from some cruell Lord doth not now any thing at the commandement of that Lord whose yoake he hath shaken off So it is with true beleeuers being once deliuered from the dominion and rule of sinne they are no more vnder the gouernment and becke of sin and though they bee not free from the corruption of sin which cleaueth to their nature as skin to their flesh or as the flesh to their bones yet they are free from the command and compulsion of sin not any more to bee ruled and ledde by it but by the spirite of Christ. Tim. By what tokens may it bee knowne to our selues and others when we be thus freed from sinne Silas By these tokens First a person freed from sin hath not any purpose to sinne but is determined in all things to please God so farre as grace shall enable him and frailty suffer him I am determined to keep thy righteous iudgements Psal. 119. Secondly he feares sinne as the greatest euill as it is saide of Esra that hee feared God greatly Esra 7 10. Thirdly hee is verie watchfull ouer himselfe resisting the verie motions in euil Fourthly he shunneth euery occasion of sinne Fiftly he prayeth heartily and continually against the power of sinne Sixtly if he sinne at any time it is with godlye greefe which causeth fresh repentance neuer to bee repented of 2 Cor. 7. Seauenthly he laboureth to pul others out of the bondage of sinne and to keepe from sinning such as are set free there-from especially such as bee vnder his charge Eightly he is ioyfull and heartily thankfull for his owne libertie in Christ and for the freedome of others Rom. 7 24. Lastly he loues Christ which hath freed him and tenders the glory of Christ his deliuerer aboue his owne saluation Rom. 9 2. DIAL V. Verses 8 9 10 11. Wherefore if we bee dead vvith Christ wee beleeue that we also shall liue with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion ouer him For in that he dyed hee dyed once to sinne but in that he liueth he liued vnto God Likewise thinke yee also that ye are dead to sinne but are aliue to God through Iesus Christ our Lord. Tim. WHat is the drift and purpose of this Text Silas To admonish all Christians that they may in no wise liue licentiously in sin sithence they receiue this mercy from God to haue communion both with the death and life of his Sonne both for mortification of sinne and for newnesse of life and this to bee the drift appeareth by the twelfe verse Let not sinne therefore raigne c. Tim. What is the sum substance of this Text Sylas It sets forth the doctrine of sanctification by comparing Christ and his members together in these 4. things wherein they are one like the other First as Christ dyed once for sin so all his members are once to dye to sinne Secondly as Christ being dead did liue againe so all his members are quickned by him to liue a new life Thirdly as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death so all his members shall perseuer to the end in newnesse of life Lastly as the end of Christs death was to take away sinne and as the glory of his father was the end of his life so it is in his members their mortification shall quite abolish sin at the last and the vprightnes of their life tends to the glorifying of God who takes himselfe much honoured when his bee holie as hee is holie Tim. Tell vs now the meaning of the wordes what is it to be dead with Christ and also what it is to liue with him Sil. To be dead with Christ it is to haue communion or fellowship with his death for the mortification of our sinnes by the vertue and power of his Spirit which his death merited for vs and to liue with Christ is to haue communion with his life or to be partakers with his life whereof there be two degrees The first degree is the life of grace in this world whereby beleeuers are enabled to thinke and do in some measure thinges pleasing vnto God The second degree is the life of glorie which they shall haue and liue in heauen in all perfection louing God his Angels and Saintes with all their heart soule and strength Tim. What are we to learne from hence that such as die together with Christ shall also liue with him Silas Two thinges First an instruction that dying to sin and newnesse of life are inseparable For he that hath the
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had spēt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body thē shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentāce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
from hence Silas It would serue to keepe vs from yeelding obedience to sinne if we would often and earnestly thinke of the end of sinne He that desires to be preserued from the seruice of sinne had great neede to remember foure things First his owne end Secondly the end of the world Thirdly the end of well-doing Lastly the end of sinne which is most bitter woe and paine without all end DIAL XIII Verse 22. But now being freed from sinne and made Seruants to God you haue your fruit in holinesse and the end euerlasting life Tim. WHat doth this Text containe Silas Two Reasons to perswade the seruice of God One because the fruite of it is in holinesse in this life the other because in the end it brings vnto life eternall These reasons are set downe in forme of a comparison three contraries being compared together As first God is set against sinne Secondly holinesse against shame Lastly eternall life against death The summe of all is this As the seruice of sinne bringes foorth shame heere and destruction for euer so holinesse and life eternall are the fruites which follow the seruice of God therefore we stand bound to embrace godlinesse and to eschue vnrighteousnesse and sin Tim. What is it to be freed from sinne Silas To be deliuered from the tiranny of sin that it should haue no power to rule ouer vs. For heere hee entreateth of Sanctification Tim. What learne we by this that he saith Now ye are freeed from sinne and wherefore doth he vse the Verbe of the passiue signification being made Seruants of God Silas Wee learne that there was a time when as they were the seruants of sin but are now at this time escaped out of that bondage And he vseth the Verbe of the passiue signification saying wee are free and wee are made seruants to God to teach vs that of our selues we are prone to sin but not to serue God without a speciall and effectuall working of God in our hearts making vs to be that by Grace which by Nature wee could neuer be For we are not borne but made the seruants of God we are not the seruants of God by our own endeuour but we are made such by Gods spirit we are borne the seruants of sin but we are made the seruants of God and that we are the seruants of God it may appeare by our hearty obedience vnto the will of God in all things as the seruants of sinne are manifested by obeying the lusts of sinne throughout Tim. What is meant here by holines Silas Praise by encrease of holinesse as appeareth by this that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse because though prayse be due vnto the seruice of God yet such as exercise themselues in doing the will of God doe often liue vnder reproach whereas encrease of inward holinesse to the praise of the godly in the eies of God and good men doth alwaies follow well doing as a wholesome fruit for Gods children when they haue serued God They bee indeede woorthy of praise but they may and doe misse of it at the hands of this vnthankfull world yet they are sure of this that the more paines they take in seruing God the more holy they shall bee and their conscience more vndefiled also they shal reape praise amongst all good men and with God their Father and this is no small encouragement to make men more earnest in the seruice of God to consider that they shall bee blessed of God with greater purity before him and more praise among his children For though Gods childeren are to doe well not onely nor chiefly for gayning praise or holinesse to themselues yet these things which will follow of their owne accorde by the ordinance of God as the shadow doth the body put some heart and cheerefulnes into them Tim. What other thing do we learne from this that we haue our fruit in holines Sylas That the full rewarde of seruing God is not altogether laide vp in the world to come but there is much giuen vnto them in this world both in corporall and spirituall blessings For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it so it pleaseth GOD to giue vnto his seruants euen here in this life some fruite of their obedience to him to confirme their hope of that reward which they shall haue in the life eternall hence their graces are likened to first fruites Rom. 8. Tim. What vse is to be made of this Sil. It reproues those that say that there is no profit in the seruing of God Secondly it serues to whet the harts of Gods children more obediently to please and serue him when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects as well as in outward regards Tim. Rehearse nowe the second reason to encourage our selues vnto the seruice of God Sylas It is the same which was vsed in the 17. verse namely that this seruice will end well euen in life euerlasting and therefore wee must giue our selues carefully to serue God for men haue reason to follow that hard which is sure to end well Sil. What doth the Apostle here vnderstand by life Sylas Heauenly happines and glory which is therefore shad owed out and signified by this terme of life because of all earthly things life is most delightfull and precious This life or heauenly happines consists in these two things first in the absence of all euill both from soule and body Secondly in the presence and perfection of all good both bodily and spiritually Tim. What are we to learne hereby that this life iscalled euerlasting Sylas Thus much that our heauenly happines is not for dayes or yeares but endures for euer euen as long as God endures without any limitation of time or measure of greatnesse Tim. In what sence doth the Apostle say that this life euerlasting is the end of Gods seruice Silas In a threesold sence first that it is a cause mouing vs to labour in good duties Secondly because it is the terme or end wherein our seruice shall determine Lastly because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines at the end of our life euen as rewards vse to be giuen vnto labourers at the end of the day when the worke is done For our short and meane seruice is not worthy of that lasting and glorious blessednesse but God of his goodnesse according to his free mercy hath promised and ordained that such as seruc him soundly and constantly should liue for euer in celestial glory Tim. What profit are we to make of all this Sil. It should preuaile with all Christians to make them serue God not only more diligently but cheerefully and constantly considering their labour in seruing God shall not be in vaine but shall haue such a great recompence of
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and 〈◊〉 playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
as is in hungry men after meate and thirsty men after drink or wearied men after rest or in the sicke after health Secondly this desire is accompanied with an vnfaigned confession of particuler sinnes so farre as be knowne to vs and hearty bewayling of the deepe miserie due vnto them Thirdly there is wrought a perswasion that all their sinnes how great and many soeuer be pardonable being farre inferiour to the infinite mercies of God merites of Christ. Fourthly there followes an earnest and constant crauing of the forgiuenesse of them all Lastly there commeth the gift of a liuely faith assuring the Conscience that all are forgiuen and they fully reconciled vnto God whence ariseth great peace and rest with liberty and freedom to the soule And this faith in Gods promise is the testimony of the Spirit all which is shadowed out by the parable of the lost childe who felt a great neede of his Fathers reconciliation much desired it confessed himselfe vnworthy of it despaired not to finde it earnestly begged it with perswasion of it Tim. This Spirit of Adoption which is heere set as contrary to the Spirit of feare dooth it expell all feare where it is giuen Silas It doth expell all seruile feare though not vtterly as it is written Perfect loue casts out feare 1 Iohn 4 18. but it engendereth filiall feare as it is written There is mercy with thee that thou maist be feared Psal. 130 4. The adopted children of God haue then a mixt feare as they are not wholly free from feare of hell fire which serues them as a bridle and curbe to awe them and restraine them from sin yet they chiefely feare him because they would not offend his infinite goodnesse This feare is often commanded and they are often exhorted vnto it it hath many promises made to it in the word Tim. How may the children of God perceiue that they are endowed with this spirit of Adoption Silas Especially by that effect of calling vpon God for whereas the elect before they had this Spirite of adoption were afraide of God and did flye from him as from a most terrible Iudge example whereof we haue in Adam and Eue after their fall Gen. 3. being now adopted by grace the Spirite of God doth open their mouths to pray vnto God as children vnto a father with holy boldnesse Gal. 4 5. The reason heereof is because they being certaine that their sinnes bee forgiuen them and that God who was their enemy is reconciled therefore they may freely speake vnto him aa one friend vnto another and God is as ready to heare them as a father is to heare his owne deare Child Yea farre more ready to heare then his children are to aske preuenting their prayers oftentimes and alwaies granting them Tim. What vse is to be made of this point Silas First it confuteth such as teach that wee ought alwayes to doubt of Gods good will and of our owne adoption Secondly it comforteth such as haue the gift and willingnesse to pray because this is a certaine note vnto them that God is their Father Tim. Yet wicked men and hypocrites also Idolatrous and superstitious men doe pray Silas True yet Gods children alone can in truth say Abba father and in their prayers cry to God These two things godly confidence and feruency seuer the prayers of Gods children from all other who call vpon God eyther for fashion sake or for belly sake therefore coldly and without confidence Tim. But from whence doth arise this confidence and feruency which the faithfull exercise in their prayers Sil. There confidence doth spring first from the mercies of God he being pacified towards them in his Son Secondly from the truth of God promising to heare them for his Sons sake Thirdly from the merit of Christs intercession to whome the Father will deny nothing Their feruency also doth arise first from a true and particular sight and sense of their owne sinnes and miseries and secondly from the sound knowledge and meditation of the excellency of Gods graces which the more they are knowne and valued are the more cagerly thirsted after and desired Tim. What may wee gather from these things for our owne good Silas First the godly are instructed in all their prayers to prouoke themselues to earaest zeale and assiance by thinking seriously vpon the infinite mercies and promises of God the mediation of Christ and their own sinnes and miseries Secondly whensoeuer Gods childeren pray without consideration of these thinges they must needes pray vncomfortably and with weake confidence Thirdly from hence we may see that the prayers which be made to Saints to the Virgine Mary and to Angels that they come not from the Spirite of adoption which directs vs to pray vnto the Father but from a spirit of errour being indeed a doctrine of diuels Fourthly because we haue our adoption from Christ and his spirit therefore no vngodly men as Turkes and Iewes can call vpon God Fiftly seeing the godly are certain of God to be their Father there fore they may be also certaine of their adoption and consequently of their saluation because sonnes be heires The sonnes of this world cannot be so certaine of their Father as the faithfull bee of theirs Sixtly by the change of the person wee haue the Apostle woulde teach euery one to hope well of the adoption of other Christians and to bee assured of their owne hauing the testimony of the Spirit of Christ teaching them to call God Father Seauenthly the expressing of the name Father both by the Hebrewe and Greeke words teacheth that God is Father both of the Iewes and Gentiles which are indifferently partakers through faith of this adoption Lastly because Paul vseth heere this strange worde Abba wee cannot gather thence that the seruice of God should be in a strange tong as the Papists affirme directly against Gods commaundement 1 Cor. 14. 19. But these strange wordes were by vse and custome growne common and familiar being thereby commonly vnderstood and easie to be vnderstood therfore it was that both Hebrew in the Greek and the Greek in the Latine and English bee often kept in the naturall sound vntranslated DIAL XV. Verse 16. The same Spirit beareth witnesse with our Spirits that we are the children of God Tim. VVHat doth this text containe Silas A new reason to proue the beleeuing Romanes and al other the faithful to be the children of God It is proued by a double testimony one of Gods Spirite the other of our Spirit and in the mouth of two witnesses euery word or matter is confirmed Deut. 17 6. But all beleeuers haue two firme undeceiueable witnesses of their adoption the one without them and the other within them Therefore they may be and are certaine of their adoption that they indeed are Gods children The summe hereof is thus much that the Holy Spirite which stirres vp feruent prayer in the hearts of beleeuers doth beare witnesse with
only a bare Testimony 1 Cor. 2 12. Ephes. 1 17 18. 1. Iohn 3 24. Tim. What is the second witnesse of our adoption Silas Gods Spirit is the first and our Spirit is the second Tim. But seeing our hearts know not the minde of God and they be deceiueable aboue measure how can this bee a meete witnesse Silas Indeede our stony harts such as they are by nature are blinde and deceitfull but our fleshy heartes which we haue from grace are not so for our hearts as they are renewed by the Spirit of God doth knowe the minde and good will of God towardes vs and beares a sincere and infallible testimony of it vnto vs. For it is written The Spirit of man which is in him knowes the things of man 1 Cor 2 11. Also if our hearts do not condemne vs we haue boldnesse towards God 1 Iohn 3 21. But it were not possible that wee should haue boldnesse and confidence towardes God if the testimonie which our hearts beareth vs were doubtfull and wauering and not certaine and firme Tim. What is then meant heere by our Spirit Silas Not our soule as it is a naturall part of man but our regenerate and sanctified conscience and affections In which sence the word Spirit is vsed by Paul 1 〈◊〉 14 15. 1 〈◊〉 5 23. It was well therefore obserued of one certaine learned and iudicious Writer that this Text saith not that the Spirit beareth witnesse to our soules but to our spirite Tim. Yet the Sanctification of our 〈◊〉 is altogether verie imperfect and weake and therefore shoulde rather cause vs to doubt of our Adoption then to certifie and assure vs of it Sil. The imperfections of our regeneration doth and may make the witnesse of our spirit lesse strong and full but no whit hindereth the certainty of it which ariseth not somuch from the measure as from the trueth of our sanctified desires and affections euen as a childe may be sayde to walke and goe certainly and truely as a man though not so firmly and steadily and a small peece of gold may bee as pure as a greater though not of such value and an honest poore man may beare as true a witnesse as an honest rich man though hee lacke the credit of his wealth and purse Tim. Tell vs now after what sort our Spirit and conscience renewed doth beare this witnes vnto vs Silas By a kinde of reasoning framed in a regenerate minde after this sort They are without doubt the Children of God who haue such holy motions and affections as are stirred vp by the Spirite of adoption and be proper to the godly which haue that Spirit This proposition though plaine enough in it selfe yet is proued by the 14. verse of this Chapter in these wordes As many as are ledde by the Spirit of God they are the Sonnes of God But saith the regenerate man I am truely indued with such motions and affections This assumption is testified by the regenerate conscience which is in stead of a thousand witnesses certifying euery newe borne childe of God what graces hee hath receiued from the Spirite of God according to that which is cited before 1 Cor. 2. 11. Therefore he inferreth I am the childe of God This conclusion is the testimony of our spirit and renued heart Tim. Tell vs nowe particularly some of those motions and affections of a sanctified heart whereby we may be assured that we are the Sonnes of God Silas They be innumerable and very many yet for order sake we may bring them into a few heads As first they bee such as concerne either Gods mercies in Christ. 2. or his Word 3. or his Ministers 4. or the Sabaoths and holy assemblies 5. or Sacraments 6. or workes 7 or his children 8. or his religion 9. or our sinnes 10. or the ioyes of heauen 11. or the paines of hell Tim. What be the affections of Gods children touching the mercies of God in Christ Silas Three first to thirst and long after them in a true feeling of the neede of them Esay 55. 1. Iohn 7. 37. Secondly to prize them aboue all things in the world which be most precious Phil. 3. 8. Thirdly to extoll and praise them before others that they may be drawne to the loue of them Psal. 103. 1. 2. 3. c. Psal. 34. 3. Tim. What be the affections of Gods children towardes the word and Ministers of God Silas Touching the word first they delight in the law of God touching the inner man and loue his statutes Psal. 119. 97. Rom. 7. 22. Secondly in their iudgement they approoue it and esteeme it aboue pearles Thirdly in their mindes they marke and heede it well Fourthly in their hearts they beleeue it Fiftly in their memories they keepe it and treasure it vp Sixtly that with their eares they 〈◊〉 vnto it with trembling and reuerence Seauenthly with their mouthes they confesse it and speake good of it And lastly that they submit their whole man to the obedience and practise of it in all sincerity and constancy Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers they acknowledge them and haue them in singular loue for their workes sake 1 Thess. 5. 12. 13. Secondly they doe readily submit themselues to be ruled by their wholsome instructions Heb. 13. 17. Thirdly they be thankfull to them in ministring to them a cheerfull sufficient maintenance Gal. 6. 6. and 4. 15. Lastly they helpe them with their earnest prayers Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth Acts 9. 25. Tim. What bee the affections of Gods children towards the Sabaoth and holy assemblies Silas Touching the Sabaoth they be thus affected towards it they call it their delight they doe not their owne workes nor seeke not their owne will nor speake a vaine word on that day Esay 58 13 14. Secondly they remember to keepe it holy Exod. 20 8. Touching the holy assemblies it is their geiefe to be kept from them by any vrgent occasion and when they come to them they first looke to their feete Psal. 84 1 2. Eccle. 4 17. Tim. What be the affections of Gods children towards the Sacraments Also towards his workes Silas Touching the Sacraments they reuerently thinke of them and willingly submit themselues to the vse of thē in respect that they are Gods ordinance and the seales of grace Rom. 4 11. And touching the Lords supper they will neuer receiue it without due examination of themselues because of Christs commandement and the dignity of the supper 1. Cor. 11 28. And touching the workes of God that his workes of iudgement mooue them much to feare his power and iustice Acts 5 11. And his workes of mercy vpon themselues and others moue them to loue him and to trust in his name Psal. 116 1. Acts. 4 31. Tim. What be the affections of Gods Children towards the Brethren as also towards Christian Religion Silas Touching
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
sake he maketh noble or base Eightly Paul saw no other cause of election but the will of God and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not this is to make our selues wise and him blockish nay our selues wiser then the Holy-Ghost Ninthly if the cause of election were workes or faith or vnbeleefe cause reprobation what need he say Oh the depth or obiect Is their iniquity with God and therefore it necessarily followeth that election is most free and absolute without any dependance vpon them Yet God did not chuse vs to the end without respect to the meanes for his decree concerneth both meanes and the end This is sufficient to stoppe the clamours of the Lutherans Tim. Doe ye thinke so of reprobation that it is free also without dependance on infidelity or ill workes fore-seene Silas In that some are not chosen to life it is without all respect of their vnbeleefe as a mouing cause but in that they are not onely refused but also appointed vnto destruction this is not without reference to infidelity sinne which as it is the proper cause of damnation so it moued God to ordaine to destruction but not to refuse and cast out from saluation for this was done to Esau ere he had done euill Secondly it is written God hardneth whom he will his will then is the high and first cause why men are not saued Thirdly God as a Potter may make vessels to ignominy for his wils sake Fourthly as we were corrupt in Adam God could see nothing in any man saue vnbeleefe and sinne And therefore if these had moued him not to chuse all had beene reprobated then Paul also should haue said that the purpose might remaine according to merite Lastly there is no vnrighteousnesse to cast off and refuse for sinne all will confesse this to bee iust Tim. What is the end or finall cause of election Sil. The vtmost end is the praise of his free grace Eph. 1. 5. hence elect are called vessels of mercy Rom 9 23. The nerest cause is mans saluation to attain eternal life and the final cause of reprobation is the praise of his iustice and the destruction of sinners Tim. What be the effects of election Silas Two First grace in this life as redemption by Christ vocation faith iustification adoption sanctification repentance good works perseuerance in grace Secondly vnspeakable and endlesse glory in heauen Tim. Are men and women elected to both these Sil. They be so for first Iacob and Isaac were chosen to the grace of the promise verse 8. but this comprehends al. Secondly it were absurd to separate the means from the end or end from the meanes Thirdly Scripture speaketh thus Acts 13 48. So many as were ordained to life beleeued Fourthly hec speaketh of election which is a preparation of the Vessell of mercie to glorie and which is ioyned with loue which is a willing of eternal life to men and all things which bring thither Tim. What vse of this point Silas It confuteth the Papists which say it is to grace and not to glory this they attribute to mans merits Secondly it reprooues such as thinke themselues elect to life they wanting notwithstanding the meanes of effectuall calling and good life Thirdly it comforts such as haue the means that they are sure they be elected to the end for meanes and end be linked together Ti. May they perish whō God hath chosen purposed to saue Sil. No they cannot for the purpose remaines firme Secondly God is vnchangeable and his loue is so too Thirdly then God should not be Almightie if he were not able to saue such as hee was once willing to saue Fourthly there would be no sound comfort to the godly except this foundation of God remaineth sure God knoweth who are his 2 Tim. 2 19. Tim. May such as be elect know themselues to be such Silas They may know it by their calling therefore is election heere ioyned with calling and before Rom. 8 28 30 because the counsel of election being hid before in the counsell of God is manifested in our calling Tim. What should this teach vs Silas First that such as haue but an outwarde calling by the Gospell ought to hope well of their owne election that it cōmeth of his purpose to saue them by saith Secondly because many are called which be not chosen it should stirre vp all sorts of Christians to examine their owne hearts whether they haue obeyed their Calling hauing their hearts changed from vnbeleefe and loue of sinne to faith and loue and practise of righteousnesse Thirdly let such as yet feele not this calling not dispair for who knoweth what may be tomorrow God calleth and turneth at all houres Mat. 20 1 2. Example in Paul and the theefe c. Tim. What are we to thinke of the election of others Silas First let euery man be most careful of his owne to assure it to himselfe by graces of the Spirit 2 Pet. 5 6 7. Secondly in charitie we are to hope well of all which heare the word and outwardly obey it 1 Thess. 1 6. Leaue to God the iudgement of certainty and the searching of hearts DIAL VII Verse 12 13. It was sayde vnto her the elder shall serue the yonger as it is written I haue loued Iacob hated Esau. Tim. VVHat is the end and scope of these words Silas To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election and not vpon our worthinesse or vnworthinesse This is declared by two Oracles of God or testimonies of Scripture The first is taken out of Genes 25 23. The latter is taken out of Mal. 1 2. Tim. What is the meaning of the former place of Genesis Sil. That Iacob the younger brother should be Lord and Esau the elder should serue him Tim. This difference might come by chance or by their own deserts Silas Not so for first it was spoken ere they had done good or euill Secondly by another place of Malachy it is shewed that Iacobs dominion came from Gods loue and Esaus bondage from his hatred therefore it is Gods onely purpose which discerned between them and consequently betweene all other men Tim. But doe these words taken out of Genesis fitly belong to proue Gods eternall election to be the soueraigne cause of eternall saluation in heauen Silas Yea they are so or else Paul being ledde by the Spirit of God would not haue alleadged thē so for it were blasphemy against Christ to say that Paul did alleadge the Scriptures false or vnfitly being an Apostle of Christ who in his doctrine was priuiledged from erring as all other Apostles were Tim. Tell vs then how the lordship of Iacob and seruitude of Esau may proue that for which it is cited men may bee poore and lye in prison and be
his purpose for where the equity and cause is common there from a singular example may be gathered a generall doctrine as here seeing no good comes vnto any man but by Gods mercy therefore election is no lesse to be ascribed the run to then Gods reuealing himselfe to Moses so familiarly Tim. What is here meant by mercy and compassion Silas Mercy in the Hebrew comes from a word which signifies pitty or free fauour and compassion from a word which signifies to loue with such tender affection as mothers doe their children Tim. What may the often repeating of these wordes mercy and compassion teach vs Silas First that Gods mercy is most free and not due vnto vs as if he should say In that I shew mercy I find no cause but in my mercy and not in any mans goodnesse or merite Secondly that it is arbitrary proceeding meerely from his owne good will and not depending vppon any mans goodnesse vppon whome bee will c. Thirdly that Gods mercy is vnchangeable and most constant asin Pilats speech Iohn 19-22 What I haue written I haue written that is I will not change my writing So this speech I pitty whome I pitty is thus much I will not breake off the course of my mercy towardes my childe I am Iehouah I change not Fourthly that Gods mercy is vnmeasurable and infinite reaching it selfe not to some one but to many and manifold good things as if he should say to whome I shew mercy in decree I will she 〈◊〉 mercy in act on whom I will haue compassion in electing them I will haue compassion in iustifying sanctifying glorifying thus 〈◊〉 〈◊〉 〈◊〉 doe collect Hence is God in Scripture to armed the Father of 〈◊〉 God of compassion rich in mercy See Psal. 103 11. And is said to giue grace vpon grace lohn 1. 16. also see Rom. 8. 30. Tim. What is the vse that wee are to make of the properties of Gods mercie Silas First it giues comfort to consciences afflicted with their sinnes in as much as wee knowe that God will not deale with vs after our 〈◊〉 but after his infinite mercies Secondly it serues to humble Gods children in who 〈◊〉 〈◊〉 no cause 〈◊〉 〈◊〉 him to she we them the 〈◊〉 〈◊〉 but must setch and draw it 〈◊〉 from himselfe euen from his owne good will and pleasure It is not a more vile pride in a begger to attribute the almes giuen him to his owne deserts then to ascribe the mercies of God vnto our owne 〈◊〉 either in whole or in part Thirdly it must moue the godly vnto true thankfulnesse which consists in two thinges namely the confession and imitation of his mercies to bee mercifull vnto others as we haue found him mercifull vnto vs according to Christs precept Math. 5. good reason we should bee mercifull to our brethren seeing he expressed much mercy to his enemies not in a few things but in many not for a while but with continuance Lastly it confutes such as make foreseene faith and good workes or either of them the mouing cause of Gods 〈◊〉 them as the Patagians wherof one expounded these wordes thus on whome I will that is sayeth he whome I shall know to be iust and obedient to my precepts Tim. What doctrines 〈◊〉 from this sentence 〈◊〉 together Silas These first that election seeing it comes from mercy doeth therefore 〈◊〉 misery for mercy hath relation vnto misery therefore God did not chuse men as they are in 〈◊〉 but as in the 〈◊〉 and fall Also that so 〈◊〉 seene 〈◊〉 could 〈◊〉 〈◊〉 God to chuse or refuse because then all had beene refused seeing all were lost in Adam Secondly wee learne that election is not vniuersall seeing mercie is not vniuersall but pertaineth onely to such as God would shew mercie to Thirdly that the mercie of God is most free and absolute depending vppon nothing without himselfe but wholly and absolutely vpon his owne will so as if question be why was mercie taken on Isaac and not on Ismael The aunswere is because hee would But why would hee Heereof no reason is to be giuen Tim. What vse are we to make heereof Silas First it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour mercy of God Secondly to teach vs to exercise our mercy freely towards others not vpon any sinister respect as for gaine and credit to our selues but onely for pitty sake that so we may imitate our heauenly Father as well in the manner of shewing mercy as in the matter it selfe Howsoeuer in the execution of Gods decree there shall bee place for Iustice because it shall bee rendred to euerie man according to his worke yet in the decree it selfe mercie beares 〈◊〉 whole sway choosing them on whom hee would haue mercie and leauing those to be hardened on whom hee woulde not haue mercie DIAL IX Verse 16. Now then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Tim. VVHat doth the Apostle 〈◊〉 this text Silas It is a conclusion of his answere concerning election to wit that God electing some whom he would hee is not therein vniust seeing he did it out of his free mercie as he proued by a testimony of Scripture in the former verse So farre off is God from being vniust as in choosing some hee shewes 〈◊〉 most good Hence then the Apostle infers that seeing election comes wholly of mercie and there is no cause of Gods mercie but in himselfe Therefore it depends not at all vpon the will and workes of man Nowe then it is not in him c. Tim. What be the parts of this Text Silas Two First it remoueth that which is the falsely supposed cause of mans election to wit our willing and running Secondly it putteth downe the verie true and sole cause to wit the mercy of God Tim. What is meant by It Silas Either election and Gods purpose is to be supplied out of verse 11. or his loue out of verse 13. which comes all to one as also to supply saluation is the same in effect Tim. What is meant by Hm Silas We may particularly vnderstand it of Iacob mētioned before but the best is generally to expound it of many euen Iacob and all others which be chosen For the Apostle nowe deliuereth a generall doctrine touching the cause of election Therefore they are deceiued which interpret this Him of God referring to God all three following willing running and shewing mercy Tim. What meaneth he by Will Silas The thoughts purposes and endeauours of the minde euen whatsoeuer it is that men doe striue and attaine vnto by all the inward faculties of their mind and soule Tim. What must be vnderstood by Running Silas All mans outward actions his words and deedes whatsoeuer Not of Esaus running to hunting or Iacobs running to dresse the Kid for this is absurde but of all good workes done by
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
predestination whereas God expresly faith that he sheweth mercy where hee will and sheweth not mercy where hee will not these wicked men contend with God and charge him to be cruell and tyranicall when they heare it taught out of Scripture that for his meere will sake GOD doeth reprobate some forgetting thēselues to be vnmatches with God pulling vpon themselues worthily that woe threatned to things formed which striue with their Former Esay 54. 9. Secondly from hence are reprooued such as mislike any of Gods workes as their owne estate or condition of life or of the weather or such like workes of God as they which suppose and sticke not to speake that it had bin better for them that they had been made rich or of more strēgth c. what is this but for the thing formed to picke quarrell or prescribe lawes to the maker Thirdly heere is a warning vnto all the children of God to holde themselues content in all things with that which pleaseth God doe it neuer so much exceede their reason or crosse their affections adoring with reuerence and humility such iudgements of his as they are not able to conceiue the true causes after the example of Iob chap. 1. and of Dauid 2. Sam. 15. 23. Tim. What other doctrine are we to gather out of the 21. ver Silas That the power and right that God hath ouer men as touching their finall ends is absolute and vndependant without any respect at all to any thing or merite in man good or bad either to their sin actuall or originall or to theis holinesse faith and good workes For albeit it is most true that good workes are loued of God and freely rewarded in heauen and there are neuer any condemned in hell but for their sinnes either of birth as in Infants or of life too as in men of yeares which is enough to cleare God of iniustice and cruelty that he neuer executes any iustice vpon his creature but for his foregoing iniquities yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate hee setteth downe none other but the absolute power and will of God that hee may appoint of euery man as hee pleaseth for God doeth whatsoeuer hee pleaseth both in heauen and earth Tim. How may this doctrine bee gathered from this text Silas The very text giueth power to the Potter to put vpon the pot what forme and vse he will with as good yea and much better reason it standeth that the like power be ascribed vnto God the reason is because there is no proportion betweene God and a Potter who is by infinit degrees inferiour to God Secondly the Potter hath the clay made to his hands but Gods hand made all men and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed and not created by him For as touching God his right is such and so absolute that he might haue made man or not haue made him hauing made him vpright hee might haue brought him to nothing as he made him of nothing and all being corrupt in Adam he might haue reprobated and refused all without any wrong nay most iustly concerning all which none could haue controuled him sithence hee did all this not of any necessity of his nature but out of the liberty of his will and absolutenes of his power which as it is vnsistable so it is vncontroulable by flesh bloud yea by any creature in earth or in heauen the greatest men are vnder another God at least is aboue them but God is supreme and hath none aboue him Tim. But what difference is then betwixt God and such other tyr annicall rulers as for their pleasure sake destroy their subiects as the Muscouians the Turkes c. Silas Yes there is great difference first these Princes made not their subiects Secondly their power is limited by law and conscience or religion they be set vp by God and must raigne for God Thirdly being sinfull men their luste and desire is sinfull whereas Gods will is pure Lastly tyrants respect wicked endes to satisfie their sauadge cruelty whereas Gods purpose in sauing or destroying respects the praise of his 〈◊〉 and mercy most holy and good ends Tim. Tell vs what vse we are to make of this doctrine Silas First it reproues such as make Gods decree of reprobation to depend vppon Gods fort seeing sin in men Tim. What reasons haue we against this Silas First a plaine text verse 9. and 15. Secondly 〈◊〉 abridgeth the absolute will and power of God and subiecteth his will to mens merites Thirdly then all mon being sinners by nature must needs be 〈◊〉 and cast away Fourthly then had there beene an cause to obiect iniustice to God for euery one will confesse it iust to reprobate for originall sin foreseene but without respect of vnworthines to do it argueth iniquity Tim. What other vse of this doctrine Silas It serues to teach all men patience in 〈◊〉 and thankfulnesse in prosperity for seeing all which hapneth dependeth on Gods will it is reason to bee patient if ought fall out not well and thankfull to God if all be well Tim. What other doctrine from this 21. verse Silas That all men are not elect because there are vessels to dishonour Againe the similitude of a pot doeth warne vs of our 〈◊〉 and britle estate howsoeuer strong wee soeme to be yet we are broken asunder very quickly euen as a pot is so one quashed so is man as an earthen vessell which consideration should serue to worke both humility seeing we are so feeble and mortall and watchfulnesse also seeing wee know not when the pot will breake at what houre the thiefe wil come death being euer at our elbowes and the time as vncertaine as the thing is certaine DIAL XIIII Verse 22. What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath which he hath prepared to destruction Tim. IS the reading of this verse full or is there somthing lacking to perfect the reading Silas There must be a supply of a word or two as thus who shall accuse God or what hast thou to obiect against him Tim. Tell vs now the drife and purpose of this text Silas The purpose is to cleare the counsell of Gods reprobation from al tyranny by rehearsing the true causes reasons why God electeth some and reiecteth others all being equall both by creation and coruption of nature this is the argument Whosoeuer hath absolute right wil doe nothing but vpon good causes and reasons can be no tyrant Such an one is God our celestiall Potter therefore hee is not guilty of iniustice or cruelty though he appoint some to glory and others to punishment eternally for all his endes bee as righteous as his power is soueraigne Tim. Declare vnto vs these finall
they are prepared by themselues and by Sathan Note that it is good diuinity taught from God by the pen of the Apostle Paul in plaine expresse tearmes that there be some men which be vessels of wrath and prepared to destruction that they know no diuinity which deny this vpon pretence least God be found vniust and tyrannicall It is a safe thing in speaking writing or preaching to follow the phrase and speech of the Holy-Ghost rightly taken in the true sence men may not labour to bee wiser then God nor thinke to defend Gods iustice by a lye Such be miserable patrons of God and his righteousnesse Bonum non indiget malo nor truth hath no neede of falshood to prop and support it DIAL XIII Verse 23. And that be might declare the riches of his glory vpon the Vessels of mercy which hee hath prepared vnto glory Tim. VVHat is the drift and purpose of this Text Silas To illustrate or set foorth the ende of Gods counsell touching the reprobate which is the manifestation of iustice and power in their deserued destruction by the contrary end touching his counsell of election which is two-fold First Gods owne glory this is the vtmost end Secondly the eternall glorye and happinesse of the elect this is the neerest end Tim. Tell vs what is meant by he as also by declare Silas By he is meant God as verse 22. and by declare is signified to make knowne to al reasonable creatures to wit Angels and men Tim. What is signified by his glory as also by the riches of his glory Silas By his glory is meant the grace of God wherein hee shewes himselfe glorious see Ephe. 3 16. and by the riches of his glory is meant his vnmeasurable and meruellous great mercy see the like Rom. 2 4. Ephes. 1 3 8. Tim. Who are meant heere by the vessels of his mercy Silas Elect men and women ordained to obtaine saluation in heauen through the mercies of God in Christ. Tim. What doctrines arise out of these words thus expounded Sil. First that the elect as well as the reprobate are vessels or instruments framed of God to speciall vses for God makes nothing in vaine if reprobates bee for vse much rather the elect Tim. What vse of this point Silas It warnes vs that whatsoeuer wee are or haue we hold it of God and are to referre it to him euen as vessels are what they are by the will of the Potter and serue to his pleasure Tim. What is the next doctrine Sil. That not mans merit but Gods mercy puts a difference betweene vessell and vessell person and person The godly in that they are vessels this is by nature common to them with the wicked but in that they are vessels to honour this must be ascribed to mercy whereas yet the reprobates are vessels of wrath by merit for their wrath and punishment is not inflicted till it bee deserued Tim. What vse to be made of this point Silas It admonisheth Gods children that they haue nothing whereof to glory in themselues seeing all they are or haue flowes from free and vndue mercy Therefore let them that will reioyce reioyce in this that they know God to bee mercifull Ierc. 9. Whereas God calleth iustifieth c. hee sheweth not thereby what wee deserue but how good and mercifull himselfe is Tim. What other doctrine from hence Silas That the praise of Gods glorious mercy is the furthest and chiefest ende why hee electeth and chuseth some This doctrine may be proued by plaine texte of Scripture as Prouer. 16 4. Rom. 11 36. Ephe. 1 12. to the praise of his glory The reason of this doctrine is because there can bee no higher or further ende of his owne decree then his owne praise It is iust and equall that he doe seeke glory vnto himselfe by his creatures Tim. What vse is to be made of this doctrine Silas It stoppes the mouths of such as are ready to accuse the decrees of God to be vniust whereas they tend vnto most righteous endes as they bee the decrees of a most righteous God Secondly it warneth vs to make the glory of God the vtmost end of our counsels and actions euen as God hath propounded it to himselfe for the scope of his owne counsels 1. Cor. 10 31. Col. 3 17. 1. Tim. 4 5. Tim. May not yet some other doctrine be drawne from the former part of this verse Sil. Yes this That the mercie which God shewes the elect is not common and ordinary but exceeding abundant and plentifull for to forgiue them so many sins to deliuer them from so great wrath to fulfill them with such exceeding graces to call them to such exceeding and endlesse ioyes to giue them his owne Sonne to purchase all this and to do all this most freely passing by others no worse then themselues shewes his mercy and goodnesse to be exceeding rich and glorious towardes the chosen Tim. What vse of this point Silas It affoords an exhortation to the godlie to enlarge their hearts vnto all possible loue and thankefulnesse towardes this mercifull God with continuall and great care to glorifie him by our obedience vnto his word Thus farre of the first end Tim. What is the second end of election Silas The glory of the elect by glory here is not onely meant the glorious and blessed estate of the Saints in heauen but all the meanes also which bringes them thither as Calling Faith Righteousnesse Sanctification c. and finally the whole woorke of theyr Redemption Tim. In what sence is it sayde That God prepareth vnto Glorie Silas That is to say he hath made them fit and meet before hand to be partakers of this glory and this God doth three wayes First by eternall predestination Secondly by an innocent creation Thirdly by an effectuall restauration restoring them by Christ vnto their lost Image Tim. Speaking of the reprobate hee saith of them passiuely prepared but of the vessels of mercy he prepared what are we to learne from this difference of the phrase Silas That the reprobates bring something of their owne to further their destruction to wit corruption of nature and the fruites thereof whereas the elect hauing from God alone whatsoeuer good belongs to their saluation they also haue from God both the ende and all the meanes both grace iustice and glory The reprobate in respect of nature and ende are prepared of God but prauity and naughtinesse they haue from Sathan and themselues Tim. What is the doctrine from these latter words Silas That God hath vnseparably ioyned the saluation of the elect with the praise of his owne glory The reason hereof is to make his owne goodnes more renowned and the elect more gratefull and obedient for all men being alike sinfull by nature if hee would haue condemned all it had been but iust therefore the more was his mercy that he would
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
preachers were sent from Eleutherius the first Bishop of Rome to instruct the Brittaines in the Christian faith also by good stories it will appeare that Austine brought in Romish tyrany and superstition rather then the faith of the Gospell peruerting the people rather then conuerting them Thirdly it commends diligence in the Ministers by the example of the Apostles shall we not attend our flock when the Apostles trauailed so far And the great power and esficacy of the worde by the prosperous power of God also the goodnesse of God illustrating this worlde with this newe light from heauen Tim. What is the next obiection Silas Did not Israel know Where some word is to bee supplyed to make vp the sence as God after maister Beza or the generall preaching of the Gospell or the conuersion of the Gentiles depending thereon which last Piscator likes best because the following Prophesies doe speake of their vocation Tim. What is the meaning of the obiection Silas That though Israel heard yet it may be they vnderstood not the doctrine nor counsell of God touching the calling of the Gentiles therefore they tooke offence at their conuersion of meere ignorance Tim. How is this obiection answered Sil. They did grudge and were angry that the Gospell was translated to the Gentiles also in their heartes they disobeyed and with their mouthes gaine-sayed the doctrine of Christ as is is proued heere by testimonies out of Moses and Esay and therefore the Iewes could not chuse but knowe the Gospell and that it was preached to the Gentiles for this was the occasion of their enuie and anger Tim. Whence is the first testimony fetched Silas From Deuteron 32 22. where God threatneth the Iewes that he will punnish them with iealousie and anger by preferring the Gentiles before them at the sight whereof their heartes should bee vexed to behold all their priuiledges taken from them and giuen to a people whom they accounted most vile and despicable Tim. What is meant by Iealousie Silas It is borrowed from married estate where a man is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his loue It signifyeth then the great griefe of the Iewes to see the Gentiles admitted into that dignity which they once had to wit to be the people and worshippers of the true God from whom they had so long beene strangers Tim. If iealousie bee a sinne how is God said to prouoke to it Silas Eyther by occasion bestowing benefits to the Gentiles to the angring of the Iewes Acts 13 44. or accidentally as the light of the Sunne offends weake eyes though it bee in it selfe comfortable or in respect of the end that by such anger the Iewes might be stirred vp to beleeue in Christ as a mother to bridle the wantonnes of her owne Childe will cast it off and call vnto her the Childe of a stranger to moue it to haue the more grace but God doth that in earnest which mothers doe in iest or as iealousie is a punishment of former sinne so it is of God as is to bee seene by the former place of Deut. 32 21. The Iewes had chosen to themselues such as were no Gods therefore God to vexe them would take to him such as were no people they had chosen to themselues another husband and he had chosen another wife to bee euen with them Now sinne as it hath the nature of punishment is a good thing and comes of God for it is the execution of his iustice Tim. What is the doctrine from hence That God in his iustice doth punish sinne by sinne yea in such sort as he doth proportionate the paine to the fault example heereof in Pharaoh whose heart was hardned of God for his former sinne see Romanes 1. 26 28. and 11 8 9. Tim. What profit of this Doctrine Silas It teacheth how fearefull a thing the iustice of God is in that for sinne he can strike not the body of men alone but the very soules of men with new sinnes filling them with more sins which greedily follow their owne lusts to shew himselfe the Lord and Gouernour of the soules as well as of the flesh of men and is able to wotke in them eyther good things according to his mercies or euill things according to mens merites Secondly it warneth all men aboue all things to beware as of all sin so especially of sinning wittingly and willingly after many instructions and benefits and admonitions to amendment for God will plague such spiritually by giuing them ouer vnto the power of sin which is the most greeuous iudgement vnder heauen and it is so much the more greater because it is insensible for whereas all other iudgments be without sinne this alone is with increase of guilt and sinne Tim. Why doth bee call the Gentiles no people beeing so great a people Silas Because first they were such in the account of the Iewes Mat. 15 28. Secondly they were such in the account of God himselfe who reckoned them for no people as they esteemed him for no God Thirdly because they were not Gods people they might as well bee no people as not his people for as wicked men are said to be dead in sinnes while they liue so the Gentiles while they were sttāgers from God were not worthy to bee esteemed his people or any people at all Tim. But wherefore tearmeth he them a foolish people seeing there were amongst them Philosophers and many learned men Acts 17 18. Rom. 1 22. 1. Cor. 1. 20. Silas They were indeed wise in the wisedome of the world which is foolishnesse with God all true wisedome stands in the knowledge of God Iere. 17. They haue cast away thy words what wisedome is therefore in them Tim. But Paul doth witnesse in Rom. 1. 20. 21. that Gentiles had the knowledge of God Silas They had some litterall and superficiall knowledge by the light of nature through the view of the creatures but no true sauing knowledge by the light of the Spirite through the vnderstanding of the Scriptures Tim. What is the doctrine from hence Silas That wretched is the estate of all people and persons which liue without the sound knowledge of Christ because they are without God strangers from him voyd of his life full of foolishnesse and sinne and subiect to eternall destruction Tim. What vse heereof Silas It serues to moue vs to thankefulnesse for the light of the Gospell and to walke in it while wee haue it seeing thereby we are deliuered from our former condition of ignorance and vnbeleefe and restored to such a maruailous wisedome which makes wise to saluation see Chap. 9 verse 26. DIAL XIIII Verses 20 21. And Esay is bold and saith I was found of them that sought mee not and manifest to them that asked not after me and vnto Israel he saith All the day long
haue I stretched forth my hand vnto a disobedient and gaine-saying people Tim. VVHence are these two testimonies fetched Silas Out of the Prophet Esay Chapter 65. verse 1 2. wherein the first verse which is heere by Paul set latter is the former in Esay and the former heere is latter there the last wordes of the first verse of Esay being quite left out and some words in the second changed but the meaning kept entire Tim. What is the summe of these two texts Sil. The one is a consolatory Prophesie foretelling the vocation of the prophane Gentiles how they should be accepted of God vnto mercy the other is a menacing prophesy threatning reiection casting off to the rebellious and stubborn Iewes or the refusing of the Iewes for their obstinacy Tim. What meaneth Paul when hee sayeth that Esay is bold Silas The meaning is that though hee well knew that the Iewes would hate and persecute him for his foretelling so plainely the abiection of themselues and the adopting of the Gentiles to be Gods people in their stead yet hee did not couertly and fearefully but openly and confidently speak of it without feare of their cruelty or respect of danger This grace is commended in Paul Acts 28 31. in Peter and Iohn Acts 4 13. for where there is no perill proposed there is no cause of boldnes but boldnes and liberty of speach argueth that it could not bee sayed without hazard Tim. What instructions may we learne from hence Silas First the condition of the Ministers of Christ that they shall fall into dangers if they bee faithfull and ready to speake the truth freely as the Galathians became enemies to Paul Achab to Elias Herod to Iohn Baptist the Pharisies to Christ and all because they spake the trueth this lewd vnthankfull world can affoord no better wages to the seruants of God Secondly that Ministers of the word may not for feare of dāgerconceal the truth because that God who commandeth them to declare his will without feare can will recompence them with good things if they doe their duty and with euill thinges if they fainte because of men see Ieremy 1 17 18. Tim. What learne ye hereby that God was found of them that sought him not Silas The woefull estate of the Gentiles euen of vs all by nature as we are corrupt in Adam The reason hereof is because we are naturally ignorant of God and careles of him of his fauor and worship we neyther of ourselues seek him or so much as aske after him Such are all men by nature without the Spirite of Christ as is to bee seene in the example of Paul Acts 9. and Zacheus Luke 19. and the Thiefe on the crosse and by testimonies of Scripture Psal. 14 1 2 3. Rom. 5 7 8. Gal. 4. 8. Ephe. 4 18. Titus 3 3. Wee doe more thinke of God before our conuersion then the lost groat on her which lost it or the lost sheepe minds his sheepheard from whome he strayed Tim. What vse of this poynt Sil. It serueth to humble vs in our owne eyes when we shall meditate vppon our old estate and to cause vs to extoll the loue and mercies of Christ freely of his own goodnesse calling vs to him and seeking vs vp when we not so much as once minded him no more then a dead man mindeth the things of this world Tim. It is elsewhere written that such as seeke God shall finde as Esay 55 6. I am found of them that seek me and Mat. 7 7. Seeke and ye shall finde how then is it sayd here that he is found of them who sought him not Sil. This is vnderstoode of the time going before their first conuersion and calling of the elect which seeke not God till hee first seeke and finde them but the other places and texts speake of such as beeing once conuerted and moued by the Spirite of Christ doe henceforth seeke him and by seeking find him When God inwardly stirreth the elect then they seeke him Iohn 6 44. and by seeking find but before they be first found of God they no more seeke him then a dead man seekes life or a sleeping man foode Tim. What doth the 21. verse contayne Silas It doeth describe Gods exceeding great mercie towards the Iewes their wicked ingratitude in despising it being louingly and constantly offered but more particularly it doeth set forth two excellent vertues in God and two notorious vices in the Isralites Tim. What be the two vertues in God Sil. First Gods kindnes signified in stretching forth the hand which is a speeech borrowed from mothers who allure their wanton children to them by casting abroad their handes therein shewing howe ready they are to embrace them when they come in like manner God by benefites threatnings exhortations promises yea by al meanes faire or foule inuiteth and calleth to faith and repentance the obstinate Iewes that he might reclaime them The second vertue in God is his patience perseuerance noted hereby that hee stretched out his handes all the day with great continuance euen all the time of the lawe of Moses euer since they first came out of Egypt God tooke speciall care of that people and neuer ceased one way or other to prouoke them to come to him as appeareth in 2 Chron 36 15. 16. Tim. What is the profit to be made hereof Sil. First it teacheth that wicked sinners perish through their owne demerite and the cause of their destruction can at no hand be imputed to God O Israel thy destruction is of thy selfe Hos. 13 9. Secondly it admonisheth all Christians but Ministers especially how to proceede in their rebukes and exhortations namely with al manner of kindnes loue and continuance leauing nothing vndone which may turn to the amendment of others doing it constantly without wearinesse euen so long as there is any hope 2 Tim. 2 25 26. also 2 Tim. 4 2. and while Ministers doe thus men are to consider that now God doeth spread abroad his hands to receiue them the contempt of which kindnesse will draw on remediles and most grieuous plagues vpon whole Churches as the seauen Churches of Asia Reue. 2 and 3. Chapters and on whole countries as Iuda and Israel and innumerable other kingdomes which for contempt of this kindnesse tendred in the ministery of the worde lye vnder Paganisme or Papisme by whose example let vs bee admonished to beware and learn to come when God calles to answere when he speakes to repent when hee inuiteth vs thereunto Thirdly we are here admonished that if we lose our paines patience yet not to be discontent seeing God himselfe had no better speed and it is well if the seruant be as his Lord. Tim. But what be the two vices in the Iewes Sil. First rebellion or disobedience in the heart in refusing to beleeue the promises and to do the commandemēts of God Secondly their contumacy in gaynsaying the
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
vnder his snaresat his pleasure whatsoeuer they thinke to the contrary 2 Tim. 2 26. Secondly it warnes all Christians greatlie to feare God which hath such fearefull executions of his anger Who wil not be afraid to disobey the word of that God which for the cup of mercy truth and sounde Doctrine being dispised can giue men to drinke a cup of fury of error and madnesse Not that hee powers into men any naughtinesse but stirs vp that which before lay hidden which causeth sinners to drinke in more sin greedilie and to delight in doing euill with continuall thirst in such poysonfull and deadly cups Silas Proceede now to the second part of the description of an hard heart and tell vs what it is to haue eyes where-with one cannot see and eares wherewith one cannot heare Silas To haue eyes and eares vnfit to see and heare or such eyes and eares wherewith they were not able to see and heare as in Math 13 15. eares dull of hearing and their eies heauy and shut as in Esay 6 10. and 29 10. Men vse to say As good neuer a whit as neuer the better so as good not to see or to heare as by hearing and seeing to be neuer the better But this is not altogether to be meant of bodily eares and eyes but by a metaphor which translateth to the soule that which is proper to the body and then eyes and eares doe signifie here such a minde so blinded with ignorance as it cannot knowe the true doctrine of saluation and such an hearte as cannot obey the Gospell The summe then heereof is thus much that the reprobate Iewes though they had eares and did heare Gods word and eyes to see Gods workes with the sence of the body for they heard Christ and his Apostles and saw their myracles yet not all with the assent of the Soule which was so farre from taking any profit to amendment and saluation by that which they saw and heard as they became rather blind in their vnderstandings and in their wils more peruerse and obstinate Tim. What are the parts of these latter words being thus opened Silas Two parts or things to bee obserued First an vndeserued mercy Secondly a iust and sharp punishment Tim. Wherein did mercy 〈◊〉 goodnesse shine forth towards the reiected Iewes Sil. Foure wayes First in this that their power of hearing and seeing was not taken from them This mercy though it be contemptible because it is common yet it is a great mercy as would bee well perceiued and felt were any of vs depriued of those corporall faculties Secondly there was affoorded them the best obiects of sight and hearing to wit the word of God which the Prophets first and after Christ declared to them thereby calling them to repentance and faith Also many and most excellent myracles of healing the sicke quickning the dead restoring sight to the blind c. Besides innumerable works of creation and gouernment I say workes both of mercy and iustice ordinary and extraordinary which were continually before their eyes to moue and stir them to God-wards Thirdly that the things which they did heare and see were not onely wonderful and singular but also that oftentimes and not seldome they did see and heare them which is signified by the doubling of the verbe Math. 13 14. In hearing they shall heare For whensoeuer a verbe is put before and thereunto is added an infinitiue moode beeing turned by a gerund thereby is signified an often and vehement action Lastly that besides these externall means offering grace to them they had inwardly engrafted into them some iudgement of conscience and there was giuen them some light of vnerstanding which none can deny but that they are the good gifts of God Tim. But alas they had no profite by all these but hurt rather Silas It is true that they had no profite by them but it was through their own default but as the sunne is no lesse glorious and bright because weak eies are offended therwith nor a plaister or oyntment lesse precious because it preuailes not to health So Gods good guifts his good word and workes are not the woorse to be esteemed because they did not benefit such as had them For as the vncurablenes of the wound or disease may make the Phisition or medicine frustrate without verbue which yet loose not their value so obstinate maliciousnes of the heart in wicked men maketh voyde Gods mercies which yet in themselues be such as deserue to be loued and praised Tim. What is the doctrine from hence Silas That there be no castawaies so wretched which doe not in some sort tast of Gods mercies as may appeare by Psalme 145 9 also by Rom. 2 4 5. and by Heb. 6 4 5 6. Euen such as blaspheme the Spirite by malicious hating and reproaching the known truth of the Gospell yet haue plentifully and diuersly felt Gods goodnes yea the diuels are not without some sence of it in that they are spared from their full torments til the time of fianll iudgement Art thou say they to Iesus come to 〈◊〉 vs before the time Mat. 8 29. see Ephes. 2 2. Also the bodyes of the wicked lye in the graue vntill the day of iudgement without any paine which is Gods great mercy The reason of this doctrine is to take from the wicked which shall perish all excuse this reason is laide downe in Rom. 1 20. The heathens had some knowledge of God by his creatures to leaue them without defence and apology least they should say We knew nothing of God had wee not beene ignorant we would 〈◊〉 liued better And secondly it serues to commend the very great kindnesse of God to vs for our imitation as in Luke 6 35 36. Mathew 5 45. Tim. What is the vse of this doctrine Silas It doth reproue such as doe euilly entreate Gods children vsing them without mercy How farre vnlike be these to God who hath mercy euen towards such as be not his owne but are vngodly sinners yea enemies and strangers from him Tim. What was the sharpe punishment obserued in these last words Silas To take no fruite at all but harme rather by that which these men heard and saw euen a farre greater blindenes and obstinacy both of minde and heart which are more besotted dulled and indurate or hardened by the doctrine and actions of God And it is so much the greater because wicked men feele it not it being such a greeuous curse and iudgement as there is none to bee matched with it for horror no not sicknesse plague nor deafenesse nor lamenesse nor imprisonment nor banishment nor dearth nor languishing death nor cruell bodily torment nor any other iudgement whatsoeuer can bee compared with a deafe and blinde soule that is to say with an hardened heart when it is the punishment of former disobedience and sinnes My reasons heereof be first because this punishment is spirituall and hath in
world And reconcilement is put for saluation wherof our atonemēt with God by Christ is the chiefest part because a sinner entreth then into the estate of saluation when sinnes are pardoned through Christ. Tim. But how may the casting away of some be the reconciling and sauing of others seeing euill must not bee done that good may come of it Silas First the casting away of the Iewes as it comes from God had the nature not of an euill but of a good worke because it was the execution of his Iustice vpon them for their vnbeleefe Secondly it was not properly the cause of the Gentiles saluation but accidentally insomuch as the Iewes being cast out by that occasion the Gentiles were called to Christ who could not be called till they were reiected by reason that the Iewes malice was such as made them to contemne the grace of Christ and to enuy that the Gentile should bee partakers of it Neither would they enter nor suffer others as a Dogge in the manger which neyther eateth the Hay nor suffereth the Oxen to eate it therfore as by tumbling down the dogge the beast comes vnto the foode so by casting off the stubborne Iewes the Gentiles found enterance both into the estate of Grace and Reconciliation with God Tim. What instructions haue wee from the former part of this Verse Silas First that God can turne the greatest euill to much good for his children the reason is his most admirable wisedome and goodnesse euen as Satan by his very great malice and subtilty can so poison the best things as they proue hurtfull to the wicked Tim. What is the vse to be made of this point Silas First to mooue vs to loue praise and admire the most singular loue and wisedome of God Secondly to labour after Gods example to make benefit of all euils which happen to our selues or others euen of our owne sinnes and of the transgressions of other men to make vs more humble and watchfull thereby for the time to come Tim. What other Lesson learne we from the beginning of this verse Silas That the summe of the Gospell is to preach reconciliation with God to wit that of sinners enemies and vngodly being without God and true life subiect to wrath and death for sinne wee are receiued to fauour and become friends children and heyres of life through Iesus Christ beleeued in See 2 Cor. 5. what Paul saith of God in verses 18 19. and of the Apostles and other Ministers verse 20. Tim. What be the parts of reconciliation Silas Two First remission of sins or not imputing our faultes with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners Secondly Sanctification in killing the strength of sin and quickening the soule by works of righteousnesse in the Spirit Rom. 6 2 3 4. Remission takes away the guilt and paine of sinne Sanctification remoues the dominion kingdome of sinne that it raigne not Rom. 6 12. and is a necessary companion of remission and fruite of reconciliation with God 1 Cor. 1 30. Tim. What profit is to be made of this point Silas That Preachers ought diligently to teach this Doctrine of reconcilement and the people to learne it that they may be throughly acquainted with Gods mercies to their comforting after heauinesse for sinne and their own miseries to their humbling after grace bestowed on them For as nothing will so cheare vp a troubled spirit as the declaration of the sweete sure mercies of Christ vnto firme and full attonement with God so nothing is more auailable to humble them thē the remembrance of their vnhappy condition in being strangers from God Tim. Come to the latter part of this verse and tel vs what is meant by receiuing as also by life Silas Heere the effect or consequent is put for the cause or antecedent which is an effectuall calling or receiuing of the Iewes into the Christian Church and by life is meant the quickning by grace to liue to God being before dead in trespasses Thus Oecumenius expounds this place What saith hee shall bee their assumption but this that we may say of him that assumeth or receyueth that he reuiueth them being dead in sinnes This speech is borrowed from the last great resurrection of the body whereunto the Scriptures do often resemble the restitution of the Iewes both from their bodily and spirituall calamities See Esay 26 19. Hos. 13 14. Ezek. 37 11 12 c. 〈◊〉 〈◊〉 11 12. to teach vs that the restitution of the Iewes beeing spiritually dead to the faith of Christ in the end of the world shall be as certaine and sure as that the corporally dead shal be raised out of their graues at the last day which is an Article of our faith Tim. What else are we taught from hence Silas That in all men naturally there is no more strength to do a good worke no not to thinke a good thought pleasing God then there is force in a deade man to do any worldly worke Iohn 15 5. 2 Cor. 3 4. 1. Cor. 2 14. This confuteth the counsell of Trent which teacheth that wee haue power if we will to receyue grace offered to beleeue and repent when wee are exhorted Session 6. But this is false because God must draw vs to Christ Iohn 6 44. also work in vs both the will and deede Phil. 2 13. and because of our wil being dead God is not onely to helpe it but to reuiue vs by putting as it were a new soule of grace into vs. This must stirre vs vp to giue the whole praise of our newe birth to God as Col. 1 21. Ephe. 1. 1 2 3. Againe from hence we may learne that wee may not despaire of the saluation of any either of others or our own how hopelesse soeuer For if God can reuiue the Iewes now sixeteene Ages rotten in the graue of sinne then how much more others also see Iohn 5 25 28. Tim. What Vse of this last point Silas This must nourish a charitable opinion of the greatest sinners and preserue men in hope of thēselues so they do not deferre but betimes endeauour to turne from sinne and seeke to God who is rich in mercie and power whose example should teach vs not to be cruell and rigorous as many Christians are being far vnlike to God who enclineth to pity pardon and to saue euen most for lorne offenders 〈◊〉 Whereas many thorough hardheartednesse be so implacable as nothing will appease them no 〈◊〉 and confession after crimes yea sundry Parents be heerein wodrthy to be blamed that as some are too indulgent so others too too seuere refusing to take to fauour their relenting and repenting children Oh what would become of themselues if God so deale with them But there is much mercy with God and plentifull compassions so ought there also to bee with men DIAL XIII Verse 16. For if the first fruites be holy so is the whole lumpe and if
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokē vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the 〈◊〉 of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
made and constituted members of Christ and are planted into the tree of his Church to become branches thereof As good fruite causeth not a tree to be good but is a witnesse of the goodnesse of the tree So good workes and all other good gifts doe testifie vs to be Christians but faith onely makes vs to be such For by faith we liue Gal. 2 20. Rom. 1 12. Whereas both our English Diuines and others doe write that we are ingrafted into Christ by baptisme it must be meant that it is a sacrament and a seale of that faith which regenerateth and ingrafteth into Christ Rom. 4. 11. for which purpose reade M. Fulke on Acts 22. 17. and Rom. 6 4. Tim. What reasons are there to proue this that faith onely makes vs to be Christians Silas First wee are Christians by that which quickens vs to God but it is faith alone by which wee are quickened to Godward for before faith be come we were dead in sin Ephe. 2 1 2 3 5 8. Secondly we are not the members of Christ till we bee vnited to him as to our head but this vnion is wrought by faith Ephe. 3 17. Till wee bee adopted by grace to bee made the Sons of God and haue Christes righteousnesse imputed to vs wee are none of Christs but both our adoption and iustification are done by faith Roman 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue and do please God Tim. What profit are Christians to make to themselues of this doctrine Silas It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods children and so doth iustifie regenerate and sanctifie vs as also the phantasticall spirits which taught that wee are the sonnes God before we beleeue Secondly it warneth vs of the miserable estate that the Pagans Turkes Iewes and all Infidels which be without the Church do liue in as also all wicked men and hypocrites which are within the Church who hauing no faith rightly to ingraft them into Christ and his body therefore they partake not in the roote nor fatnesse of the Oliue but wholy want Christ with his Spirite grace and saluation in which regard they are much to be pittied of vs and God is earnestly to be prayed that such among them as belong vnto him he would in graft them into his Sonne by faith Thirdly it exhorts all men that haue not the blessing of a beleeuing heart aboue all things to labour for it that they may be made one with Christ and bee blessed by beleeuing Gal. 3 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will yet God vseth not to giue it to the snorting Christian but to such as labour and seeke for it Lastly wee are by this doctrine called from pride and arrogancy vnto humility of heart for seeing wee become Christians and Gods children by faith and faith comes not from our selues but it is the guift of God we ought not to boast as if it were not freely giuen vs Ephe. 2 8. 1. Cor. 4 7. If faith both do spring from and wholly relye vpon mercy then the faithfull haue no cause of glorying but to reioyce rather in this that they know God to be mercifull Iere. 9 24. Further seeing faith findes nothing in man to make him accepted to God but sinne and death and doth send men out of themselues to fetch righteousnesse and life from another Therefore the faithfull haue great reason to walke humbly before God and mē Rom. 3 28. Rom. 4 1 2. Tim. Proceede and tell vs what is meant by high minded Silas Some referre this to the wisedome of the mind and expound it thus Be not wise in your selues or bee not wise in your owne conceite whereupon the Papists build their absurd implicite faith against Scripture and reason But they doe much better which referre it to the affections of the heart expounding it thus Be not haughty in heart or be not proud in your thoughts The word feare which signifies humble reuerence of God shewes that thus we ought to take the word high minded Tim. What is our doctrine from hence Silas That pride of heart or high mindednesse ought to be farre from such as be professed Christians The reasons heereof be these First it is forbiddē of God maketh vs odious to God and men Secondly it takes Gods glory from him and giues it to men and this is an abhomination to giue his glory to any Thirdly it is an absurd thing to be proud of that which is none of ours for we haue nothing at all no not a crumme of bread or a drop of water but of free guift Mat. 6 11. Iames 1 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed must by and by put it off how voide of sence should we be to be proud of such things as come without vs nay for such things as God might condemne in vs and vs for them because wee eyther abuse or corrupt Gods guifts and therby haue cause to be humbled in our best estate Lastly pride is a very dangerous thing for it pulled downe Gods iudgements vpon Angels and vpon Kings as Nabuchadnezar and Herod vpon nations as the Romanes and Iewes vpon Apostles as Peter therfore pride is by all meanes to be eschued and striuen against both by good meditation and earnest prayer to haue it mortified by grace if wee will please God and prosper now and for euer Tim. Haue we heere any present need of this admonitiou Sil. Yea very much and greatly because all manner of pride abounds among vs it was neuer more rise both outward and inward pride and in all sorts and degrees as our apparell words lookes gate title hunting after dignities striuing for precedency our boasting in our knowledge and disdaining of others all this doth testifie to our faces that wee are proude and therefore haue need to repent least we doe perish Tim. Tell vs what is heere meant by feare Silas It is set as contrary to high mindednesse and signifies humble reuerence of God or reuerence of God ioyned with humility for as pride and presumption of heart stirred vp by Gods guifts hath for companion carnall security which is the greatest enemy to grace and faith So humility arising from the sight of our great vnworthinesse and manifold infirmities is euer coupled with a reuerent awe of Gods displeasure which is a speciall conseruer of faith or of a Christian in the estate of faith Tim. But how agreeth this precept of Paul but feare with that commandement of Moses Exod 20 20. Feare not and with that of Christ Luke 12 4. Also that of Iohn 1. Iohn 4 18. Charity casteth out feare Silas The feare forbid in these places is eyther the immoderate feare of mighty men driuing others to forsake true religion
obtaine to beleeue in Christ not by fortune or by their owne merites but freely through the mercy of God The proofe hereof is first Rom. 9. 16. where election and faith which dependeth vpon it are denied vnto and taken from our owne merites and attributed wholly to God and mercy adde hereunto Ephe. 2. 8. Furthermore vnbeliefe commeth from the free will of man being corrupt therefore it cannot ingender faith for out of one fountain commeth not sweete and sowre water Lastly if faith come from our selues though but in part then might wee haue some reioycing in our selues but we must wholly glory in God and not in our selues 1. Cor. 1. 31. Therefore faith in them by an effectuall calling is the onely woorke of his grace and mercy Tit. 3. 4. 5. 2. Tim. 1. 9. Tim. What is the profit wee are to make to our selues by this doctrine Silas It teacheth where to beg faith when we lacke it and whome to thanke when wee haue it Thirdly it conuicteth such of errour as in matter of saluation part stakes and deuide betweene Gods mercies and mans free will as if it had some power to beleeue the promises and onely needed some helpe of grace Thirdly it humbleth the pride of man to consider that all that is pleasing to God and tending to eternall life doth come without our selues wholly by the grace of God 1. Cor. 1 29. Tim. Will not this weaken our endeauour after the getting and increasing of faith and other sauing heauenly graces Sil. No verily it may quench arrogancy but it will quicken our industry because the more mercifull God is vnto vs the more wee are bound to doe what lyeth in vs to please him Psal. 130. 4. Rom. 12 1. Secondly though faith come of God yet our duty is to seeke aske knocke labour and striue to attaine it and the promise is to such Tim. What other things may we learne from the two former verses of this text Silas That the vnbeleefe and contumacy of the Iewes hath well deserued their breaking off from the Christian Church so as God is iust and they haue no cause to complaine Secondly why the Iewes and the Gentiles might not beleeue both together but by courses one after another is a secret to be adored of vs and not to be inquired into verse 33. Thirdly the conuersion of the Gentiles followed the vnbeleefe of the Iewes not as an effect of the proper cause for the Iewes in their disobeying intended no mercy to the Gentiles but as an euent consequent of Gods prouidence and counsell so purposing disposing matters to the praise of his name Elsewhere that noteth the euent and not the moouing of the finall cause 1. Cor. 12. Acts 1 2. Tim. Now proceede to the 32. verse and tell vs the summe of the argument contained therein Silas God hath equally shut vp both Iew and Gentile as it were in a prison to this ende that the elect among them might equally obtaine mercy vnto saluation Tim. In what sence may it be saide of God that he shuts vp men in vnbeleefe Sil. Not by dropping and powring vnbeleefe into their hearts for God is not the author of sinne nor yet onely by suffering men to be blinded with ignorance and to become vnbeleeuers or by withdrawing the Spirite and word of faith from men and by declaring and conuicting men of infidelity in which sence the Scripture is saide to shut vp men vnder sinne Gal. 3 22. because sinne is reuealed by the law Rom. 3 20. But God as a righteous Iudge deliuering men vp to blindnesse and hardnesse of heart doth hold thē fast fettered in the ghiues of their vnbeleef Like as a Iudge doth inflict imprisonment vpon offenders and restraineth their liberty so all men till the time of their effectuall calling are kept in the prison of incredulity by the iustice of God their sinne so deseruing to haue it This is therefore a metaphor or speech borrowed from earthly affaires and applied to spirituall things Tim. What is our lesson from the first part of the verse Silas That God vseth to punish one sinne by another wherein yet he is not the author of the sinne but of the punishment the iudgement is from God the fault is from men therefore let all men stand in feare of him who can strike the Spirite as well as the flesh Secondly that the condition both of elect and reprobates by nature is alike all being incredulous disobedient to God and miserable and therefore none ought to bee puft vp aboue another our case being all one and the elect beeing no better then others by birth haue the more cause to praise Gods goodnes for caling them to the faith and leauing others in vnbeleefe which were no worse thē themselues were Tim. In the next part of the sentence what is meant by the world All Silas Not euery particular person but some of all sorts as Augustine expounds it some Iewes some Gentiles euen all the faithfull of euery nation This may appeare to be the sence by comparing this place with Ro. 10 11 12. Gal. 3 20 22. where that is called sin which is called vnbeleefe here that tearmed the promise there which is heere tearmed mercie and the vniuersall particle All restrained or limited vnto beleeuers Tim. What instructions haue wee from these last words Silas That wee are not to despaire of the conuersion of any be they neuer so great vnbeleeuers for Gods power and mercy are greater then mens sinnes therefore none must cast away hope of others or their owne saluation Secondly it is God alone that is able to open the eyes of such as are blinded by vnbeleefe as none deliuereth the offender out of prison but the Iudge which committeth him so none can escape out of the Fetters of vnbeleefe but through the mercy of God which shut them vp in that prison Therefore let all pray vnto him to pardon their vnbeleefe to giue them Faith to beleeue in his onely begotten 〈◊〉 our Redeemer for they onely are free whom the Sonne maketh free al others remaine fast tied and bound in the chaines and manacles of naturall blindnesse and infidelity hauing not so much by any strength of their own wil as to desire liberty DIAL XXIIII Verses 33 34 35 36. O the deepenesse of the Riches both of the wisedome and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out for who hath knowne the minde of the Lorde or who was his Counseller c. Tim. VVHat doth this Text containe Silas A conclusion of the former argument touching election and reprobation but especially of the mystery touching the reiecting and calling of the Iewes at the consideration of which things he as one striken with amazement exclaimeth that they are too high or deepe for him eyther to vnderstand or vtter being worthy to be admired and adored because of the admirable wisedome and iustice of God in them and
if thou suffer but one sinne to raigne As the hoast of Israel had peace and safety when Achan was found out and executed so search thy heart for that hidden and deare sin which as yet liueth and is mighty and slay it or else thou shalt neuer haue peace to thy Soule or safety from destruction for he that beareth but with one sinne is guilty of all Iames 2 10 11. The obstinate transgressors of one known law despise the whole authority of the law maker and Sathan can enthrall and draw to hell by one sin serued as wel as by forty Tim. You haue spoken of the Christian Sacrifice it is nowe time we heard the cond tions opened vnto vs Silas First it must be free and willingly offered noted in this word present or giue vp a speech borrowed either from sacrifices of Beastes freely presented at the Altar to be giuen to God or from seruants willinglie presenting themselues in their 〈◊〉 presence readie to do them seruice so ought our Christian duties to be performed with a good will Rom. 6 16. Psalme 119 14. That which Paul saith of giuing to the poore must bee applied to other good workes they are not accepted vnlesse they bee cheerefully done for God loueth no compulsion or necessity in his seruice but a chearefull doer Secondly it must be of the whole man bodie put for our selues as Rom. 6 12. 1 Cor. 9 27. both bodie soules with the affections in them both Body is rather named then minde because sinne entred into the soule by propagation from the body and are shewed forth in and by the members of the body Tim. What are we to learne from this second condition Silas That God requireth the whole man First he created the whole Secondly the whole was redeemed by him 1 Cor. 6 20. Thirdly the whole must bee glorified Fourthly the whole was giuen to sinne before new birth Fiftly God giueth himselfe wholly to his Children therefore they must not giue him a part and indeede we giue nothing except wee giue all for God deseructh and is worthy of all euen the whole hart soule mind and might Tim. What vse hereof Sil. This doctrine reprooueth Nicodemits which giue their bodies to Idols and keepe as they say their heart to God God will not bee serued with the one halfe offer to him all or none Secondly such as outwardly worshippe God with their bodies but keepe their hearts and affections for the seruice of sinne as hypocrites doe Thirdly it exhorteth all Christians with all their faculties of Soule body to decline from euill of all sorts and to doe all good duties of all kinds towards God and man let their iudgement stoope to the wisedome of the worde and their affections bow and yeeld obedience to the authority of the word let their bodily members bee no seruants to sin but instruments of right cousnes Rom. 6 13. Tim. What bee the next conditions of our Christian sacrifice Sil. It must bee liuing that is of our selues which liue and not of dead bodies of beastes and to shewe the chiefe part of this our sacrifice to be Faith whereby our soules liue to God Also the more we do liue to God the more sinne is killed righteous persons alone are fit to offer this sacrifice for they alone liue to God Rom. 1 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God for they be dead in sinne Ephe. 2 1. they doe not liue by faith Fourthly it must bee holy that is pure and separated from all earthlinesse and sinfull corruption so is this sacrifice in part the sanctification of the Spirite which causeth the faithfull to offer vp pure hearts to God in a good measure separated from mixture of sinne This was represented in the spotlesse Sacrifice of the Lawe therefore wicked men cannot offer this sacrifice for they still liue in their 〈◊〉 without holinesse and so themselues and their offerings are abhominable Tit. 1 5. Fiftly it must bee reasonable that is spirituall so expounded by Peter 1 Pet. 2 5. Our Sacrifices may not be Massing popish or Mosai call outwarde ones but inward of the Spirit and minde Iohn 4 24. For this is reasonable because a reason of it may bee giuen out of the word for God is a spirit they be of our selues which are reasonable and offered to Christ our redcemer as a reasonable thing More particularly our reasonable seruice be our Theological vertues faith Hope loue 1 Cor. 13 13. The oricall gifts knowledge wisedome c. Our morall giftes 〈◊〉 mercy chastity our politicall vertues all these are reasonable sacrifices Tim. What is the first reason whereby this sacrifice is confirmed and 〈◊〉 to vs 〈◊〉 text Silas From the mercies of God euen his spiritual mercies which are called mercies in the plurall number because they are many to wit election of grace calling to Christ iustification by faith sanctification by the spirit by all these mercies which are euery one of them more woorth then a thousand worldes hee beseecheth them to obey God by mortification of their lusts Tim. What is our Doctrine Silas That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a godly life As if a Mother should beseech her childe to doe something by the wombe that bare him the paps which suckt him the knees which dandled him and all her entire compassions towardes him how 〈◊〉 should his heart bee not to yeelde to her so we should shewe our selues more then stony hearted if we yeeld not to God when he that might condemne dooth beseech euen by those tender mercies whereby he begat vs pardoned vs called vs renewed and saued vs. For this is the main end why he bestowes his mercies see Psal. 130 4 Also Luke 1 73 74. Secondly whatsoeuer wee are or haue bodily or spiritual blessings it is al of his mercies Thirdly there can bee no sound obedience giuen vnto God but that which springs from the 〈◊〉 of his loue and mercie for that which is constrained by feare is hypocriticall Tim. What Vse are we to make of this Doctrine Silas It condemnes such as by Gods mercies are the more emboldned to offend it is a fearfull signe of a desperate wicked man when by the kinde vsage of God he is made more wicked as hee is a bad sonne which is worse by his parents loue Secondly such as forget his mercies whereof good Christians ought to keepe as it were a register that as they are tempted to any sinne they may checke it with remembrance of some mercie as Ioseph did or as they become dull and slow to good duties they may quicken themselues with meditation of some mercifull kindnesse and with thoughtes of some mercy alwayes resoluing that the more deepely they haue drunke of the mercies of God the more they bee bounde to liue well and godlily as our Sauiour saith God will require much where he hath giuen much
hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto nor yet hee inable them to doe what he taught But of all his instruction the successe depended wholy in Gods blessing and helpe and therefore but requisite that Sermons and exhortations should begin end with prayer to God as to assist speaker and hearer to doe their duties well so to make all prosperous when they haue done In seeking and suing to God alone it so checks the inuocatiō of creatures as it teacheth the faithfull to resort to God alone for euery good guift God alone doth both know and fulfill the desires of his children and it is an honour peculiar to him to be trusted in and called on Psal. 50 15. The matter of his prayer is that wherein he saide Chap. 14. ver 17. That the kingdom of God stood so now he prayeth not That they might bee filled with meats and drinks but with peace with God in themselues towards their Brethren and ioy that is encrease of peace euen spirituall gladnesse of the heart freed from terrors of Gods wrath and cheared with the sence of Gods loue in Christ and hope of glory All Ioy signifieth solid and firme ioy such as lasteth not like the vanishing ioy of worldlings who reioyce in prosperity and are sad euen heauy to death in calamitie as Ionas gourd grew in the day and dyed in the night but durable ioy which will not be taken away or quenched with the sharpest crosses Of this peace and ioy he noteth the true causes and the nearest to wit Faith or the righteousnesse of Faith a sure grounde of all Christian peace and comfort and Hope which is a sure expectation of all good things needefull for vs and namely of eternall life Of which infallible expectation the mercies and truth of the Father the regeneration of the Spirite the merites of the Sonne be both the fountaine and props Note further that of these graces he sets downe the hiest cause the holy Ghost by whose power that is mighty working they are giuen and encreased vnto a great measure which is heere expresly begged God fill you that you may abound in all ioy Tim. What is the Doctrine of this 14. verse thus interpreted and analyzed Silas The first is that it is God alone in whom Christians are to fixe all their hope and trust for he is called the God of Hope not only with respect to the verse 12. or for that he is the author of Hope engendring all liuely hope as he is tearmed God of patience 1 Pet. 1 3. but especially for that he is the obiect of hope being hee in whom alone all hope is to be placed and that for these Reasons First God not onely commands to trust in him alone but threatneth a curse to such as haue hope affiance in men 1 Tim. 6 17. Ier. 17 5. Secondly examples of holy Patriarkes and Kings which hoped in God and were not confounded but deliuered Our Fathers trusted in God and were saued saith Dauid Thirdly God besides his mercies fidelity and omnipotency hath infinit means to succour his which relie on him Therefore let all men trust strongly in God and renounce all other hopes either Popish in their owne merits a rotten post to trust in or worldly as in horses friends riches c. which are but vaine thinges to saue a man Ps. 20 7. Tim. What is the second Doctrine from this 13. verse Silas That godly Christians must labour after the greatest measure of Faith hope peace ioy and other graces neuer contenting themselues with any portion till they be filled and do abound The reason is because such is Gods will else Paul would not haue asked fulnes and aboundance of God As couetous men neuer thinke they haue Gold enough so let Gods childe neuer think he hath graces enough for he is bound to waxe spiritually as plants and young children do naturally and the more grace he hath the more and better seruice shall he do to his God Also it is a signe of sauing grace when it growes and abounds Tim. What vse is to be made of this doctrine Silas First it reprooues such as sweate and take paines to thriue in the world but do not so to thriue in grace Such also as rest in beginnings and couet not perfection Also such as go backwards and fall away And encorageth all Christians by all good means of reading meditation hearing prayer conference keeping a good conscience by right vse of the Lords Supper to labour after encrease in spirituall things Tim. What is the last thing which we learne from this 13. Verse Silas That Faith is the parent of hope and both togither bring forth sound peace and ioy and of them all the holy Ghost is head cause and worker And lastly that Pastors must pray effectually for their people Tim. Passe to the 14. verse what obserue you therein for edification Silas Paul passeth forwards to the conclusion of this Epistle wherein first he praiseth them verse 14. and then defendeth his writing to them verse 15. From his commendations of them Ministers and others learne that we are not alwayes to exhort and reprooue our hearers there is a time for praises also namely when the parties vppon our knowledge deserue praise Secondly when the thing praised is excellent Thirdly if the persons be capeable to wit such as will not be puffed vp thereby but excited more to their dutie Fourthly when Gods praise is chiefely aymed at without base flattery then it is wisedome to praise for praise is a spurre in the praysed to piety and witnesseth the charity of the prayser Our Apostle might haue beene thought to haue beene sharpe considering former and round admonitions and somewhat suspitious of the Romanes hauing so feruently and often prayed for them as if all had not been well but farre amisse but by his present praises hee quickens them to godlines and quitteth himselfe from sinister and vncharitable suspition whose example is to be followed of Ministers and other Christians Tim. But what is the subiect or matter of his praise which he giueth the Romanes Silas After he had louingly saluted them by name of Brethren to intimate his owne loue and inciteth theirs and shewes that he spake not by hearesay or anie ydle report but of a strong perswasion grounded onely vpon the profession and effectes of their Faith which was verie famous thoroughout the Christian worlde Romanes 1 8. then hee prayfeth them in three respects First because of their great goodnesse Full of Goodnesse that is enriched with piety towards God and men and namely with mercy and kindnes towards the brethren Secondly their excellent faith and skilfulnesse in diuine things wherein they had attained such a perfection not absolute which had no want for then they needed not mutuall admonition but such as in this life may bee attained vnto in comparison of
they had of confirmation in respect of Sathans force and their owne feeblenesse so he expresly teacheth that it is God alone who can make them able to stand and perseuer in his grace to the end as hee sayed in Chap. 14. verse 4. For it is Gods might alone which excelleth the power of sinne the diuell and the world which be stronger then the strongest in earth Howbeit from his naked power disioyned from his will there is no comfort but the Romans were assured of Gods loue by their calling and iustifying c. Therefore here is matter of comfort that notwithstanding all the fiery darts of Sathan to which they were exposed continually and all the furie of all the tyrants in the world which persecute the poore flocke set amidst Wolues yet they shall be vpheld because God which loueth them hath might enough to vp hold them Also what Paul prayeth for that they were certainely to hope for being Gods Children and the thing asked necessary to their saluation If any then be weake run to God hide you vnder his powerfull protection if any finde strength to continue attribute the whole glory to God who sayeth to the weake be strong and comforteth the feeble minded shewing his power in greatest weakenesse 2. Cor. 12 9. The next part of his praise is his goodnesse manifested in the Gospell which is the preaching of Iesus Christ the greatest outward mercy of God as the instrument to work grace within wherein wee bee warned that our strengthning and corroboration of our hearts must be drawne neither from humane reason philosophy traditions and inuentions of men no not from the law of God which discouers sinne and directs to duty but comforts not against terrors within and without but from the Gospel preached which is the power of God to the establishing of the hart in faith Therefore it should continually with great reuerence be read heard studied and meditated as Gods arme to confirme vs to the end We are further to note heere in few words the dignity of the Gospell so he cals his owne Epistle as Chap. 2. verse 16. It is a doctrine of most singular worthinesse and value It is extolled and set foorth heere by foure reasons first by the obiect Christ Iesus in whom are shut vp all treasures of wisedome It is tearmed the preaching of Iesus Christ not so much actiuely which he preached as passiuely being preached concerning him as the matter and subiect of it for the Gospel is a good worde or message of Christ and not onely the efficient cause and reuealer of it Paul lesse may other Ministers taught neither himselfe nor from himselfe but Christ by a reuelation from Christ Gal. 1 16. Secondly by the forme a mystery reuealed now by the Scriptures of the Prophets beeing before in the other ages precedent euen from the worlds beginning kept secret of the acceptions of the word mystery looke Dialogue on Rom. 11. verse 25. Heere it would be expounded of the vocation of the Gentiles rather then of the whole doctrine of Christ according to Ephe. 3 4. which heeretofore was taught in some sort to the Iewes onely and but to some of them and obscurely in darke sentences and prophesies that all nations should bee restored by Christ yet in comparison of that cleare and bright knowledge which since Christ hath shined from the beames of the word it may be said to be kept secret and to haue beene hidden Let men therefore so much the more prouoke themselues euen to reall and great thankefulnesse by how much more grace is vouchsafed vs aboue that which the fathers of the old Testament enioyed or else to looke for the greater condemnation Many kings and Prophets haue desired to see these daies c. Woe be to thee Corazin if the great works c. Learne yet moreouer both the antiquity of the Gospell to quit vs from nouelties the harmony betweene it and the Prophets in that by the Scriptures of the Prophets it is saide now to bee made manifest to vs whoe ought therefore to study the Prophets with a purpose to learne Christ in them flying popery as the new way and holding vs to the doctrine of faith as the olde and good way Thirdly it is praised by the author at the commandement of the euerlasting God that is according to the eternall counsell and disposition of God who by his most high liberty and wisedome might shew this secret when and to whom and how farre he himselfe would The whole dispensation of the Gospell depends altogether vpon the good pleasure of God who as he sheddeth his raine vpon one Citty and not vpon another and in what measure and with what fruite hee thinkes good so the doctrine of saluation is absolutely ordered by the appointment and commandement of God mans wisedome and will heere hath no stroke Fourthly by the finall cause or end of the Gospell which is to call not a few but many euen Iewes Gentiles at one time or other such as were giuen to Christ among them vnto the obedience of faith that is that they might beleeue the promises of grace resting in thē by faith which is the most excellent obedience cause of all practicke obedience See Dialogue on Chap. 1 v 5. and Chap. 10 verse 16. And thus farre of the description of the Gospell by the causes ofit The third and last praise of God is for his wisedome To God onely wise verse 27. as hee is intituled 1. Tim. 1 17. because wisedome is essentiall to God and he is infinitely wise knowing himselfe and all other things most exactly and with all perfection also in wonderfull wisedome both making and moderating the world being the very fountaine of all vnderstanding and prudence which shineth in any creature Angels or men hence he is glorifyed by the title onely wise God but especially for that admirable wisedom reuealed in the Gospel from himselfe in maruailous and most diuine discretion For the better explication of this title that sentence cited by Paraus and Peter Martyr out of Origen deserueth often to bee read and thought on Doe not saith hee so vnderstand God to be wise as if wisedome had made him wise as it happeneth amongst men for men are wise accidentally by a separable quality and by participation of wisedome God is not so but as author and well-spring of all wisedome For God is not wise by communication of anothers wisedome but of himselfe he is so and of him the onely wise God all others deriue their wisedome worthily therefore it is written to the onely wise God for he alone so ingendreth wisedome as he is not by wisedome made wise This clause for euer in verse 17. noteth eternity to the end of the world and euerlastingly without ceasing of the blessed Angels and Saints in heauen blisse and honour and glory will be 〈◊〉 to him that sitteth vpon the throne and to the Lambe To whom as for all other mercies which are
doe not vse their knowledge well they are much more without all excuse and defence because they haue a better and a greater knowledge for vnto the law of nature they haue ioyned the Lawe of Moses and the Doctrine of the Gospell where GOD giueth much there hee requireth much and asketh much of them to whome hee committeth much DIAL XII Verse 21. Because that when they knew God they did not glorifie him as GOD neither were thankefull but became vaine in their thoughts and their foolish heart was full of darkenes Tim. ERe we deale with the drift and interpretation of this Text speake something of the connexion with that which goeth before and of the Apostles method Sil. The Apostle rendreth a reason why the Gentiles were without excuse as if he should say they haue no place of defence for ignorance because they had a knowledge of God yet they honoured him not as was comely but offered vnto him rather a doubble iniurie For first they denyed vnto him his due worship which consisteth in glorifying God and giuing him thankes in both which they fayled Secondly they violated and hurt his Maiesty by putting vpon him false worships and by their wicked manners whereof a Bead-roll and Catalogue is afterward rehearsed Tim. What is the drift of this Text which wee haue now in hand Silas To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship that is of vngodlinesse which did appeare in this that they did not glorifie God according to that knowledge they had of him nor were thankefull vnto him according to that goodnesse which he had bestowed on them Tim. Seeing we finde of wicked men recorded in Scripture that they know not God Ps. 95 10. in this Chap v. 28. How isit to be taken that heere Paul sayth They knew God Silas There is a contemplatiue bare and cold knowledge which not changing the minde nor appearing in actions maketh men neuer the better and this knowledge the vngodly haue But Scripture denyeth vnto them that effectuall knowledge which mooueth stirreth the heart to Godward to put confidence in him to bee gouerned by his will delighting to expresse it selfe in good workes This onely deserueth the name of knowledge and not that other which is ydle dead separate from study and care to giue vnto God his glory by submitting to his pleasure Tim. What thinke you to be meant by the glorifying of God and by Thankesgiuing is there any difference betweene these two be they not all one and what may they import if they bee diuerse Silas Some take them to bee one and the former to bee opened by the latter But the distinctiue particle Neither sheweth them to be distinct things one from the other By Glorifying is vnderstood an inward reuerent opinion of God to thinke honourably of his Nature properties Mercy Wisedome Iustice c. of his workes and benefits also to render vnto him the worship due to him Thansgiuing comprehends a due acknowledgement of his benefits with a gratefull mention of them also with desire that others shoulde take notice of them to magnifie and praise his name with vs. Now the Gentiles are heere to bee blamed that they did neither the one nor the other God being the end and marke whereunto all things tend the beginning or fountaine from whom all good thinges flow wherof the Heathens were not ignoraunt yet by their knowledge they were prouoked and brought neyther to glorisy him nor to praise and thanke him Tim. What instruction may we take from hence to our Edification Silas See the answere in the other Booke in the last line of the Page Tim. What may be our instruction from hence Silas That the knowledge which we haue of God his properties should lead vs to glorifie him whereof the reasons be because else it were in vain and frustrate and we were better to bee without it then not to haue the right vse of it Tim. By what comparison may this instruction bee declared and 〈◊〉 forth Silas As our knowledge we haue of men doth serue vs to some vse to helpe vs to content and please them so the knowledge we haue of God should lead vs and further vs to the honouring of him For the knowledge we haue of his wisedome should work in vs obedience and patience reuerence His goodnesse being known to vs should engender in vs Prayer Loue Confidence and Thankfulnesse Also his power and truth shoulde prouoke vs to trust in him and to depend vpon him Also vpon the knowledge of his Iustice we should bee mooued to feare him His holynesse should driue vs from sinne to liue in purity and vprightnesse as we may resemble God and be like him Tim. Are not these things better known to Christians then to the poore Heathens Silas They are so for the wisedome power and goodnesse of God more appeareth in the worke of Redemption then in the Creation the Scripture doth more clearly reueale God and our dutie then the book of the Creatures could do Tim. What followeth of this Silas That we are so much the more bound to glorifie God and the more to be blamed and punished if we do not For God ought to be worshipped of vs more carefully the more excellent knowledge wee haue of him Tim. What is the other fault that the Heathen are charged heere withall Silas The sinne of vnthankfulnesse which is odious to God and man This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny vnto Starres to their owne wisedom forgetting that God did guide and rule all things by his most wise and iust prouidence Tim. How many wayes may men shew themselues vnthankfull Silas Very many wayes First by vtter forgetfulnes of God the fountaine of all good Secondly if men do remember him yet faile to mention and praise Gods goodnesse Thirdly if they mention it of selfe-loue that it might be thought that they are great with God Fourthly if in words men do praise him and in workes dishonor him Lastly if they part his honour betweene him and his creatures as these Gentiles did Tim. Wherein consists true Thankefulnesse Silas In these three things First in ioy of heart reioycing at the feeling of Gods goodnesse Secondly in profession of his holye name before men prouoking them to extoll him Thirdly in an earnest desire care to please God by doing his will Tim. What Reasons are there to mooue vs vnto Thankefulnesse Sil. First it is commanded of God Psal. 50. Secondly it is a part of his seruice 1 Tim. 2. 2. Thirdly it tendeth to his honor to be acknowledged disposer of the world Fourthly it is due to him and without wrong cannot be kept from him Fiftly it ioyneth men with Angels whose worke in heauen is to praise and thanke God Sixtly it is a duty that continueth in heauen in the next life after this Lastly it is the recompence that God looketh for
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
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life 〈◊〉 they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful