elect who before being not beloued are now beloued Hos. 2. 23. Tim. What may we note from hence Silas The easinesse of creating and regenerating which with God is no harder for vs then to cal a man to vs or to call any thing by the name Wee see also what an effectuall calling is a powerfull woorking causing persons to be what they were not of enemies and sinners sonnes of God and righteous DIAL XI Verse 18. Which Abraham aboue hope beleeued vnder hope that hee should bee the Father of many Nations according to that which was spoken so shal thy seede be Tim. VVHat is the drift of this Text Silas To extoll and praise Abrahams Faith by two reasons First that it did not giue place to sence nature or humaine reason For he beleeued aboue the hope of man Secondly that it did embrace the truth of Gods promise contained in these words So shal thy seed be And thirdly that he made the Diuine promise the support and prop of his Faith according to that was spoken Tim. What is meant when he saith He beleeued vnder hope aboue hope Sil. That he beleeued vnder the hope of God aboue the hope of man for when things were dosperate in the reason of man and there was no hope at al yet looking vp vnto God he had hope he conceiued inuincible faith in his heart ioyned with an infallible hope euen against hope of flesh nature and all mans reason Tim. Do ye not by hope vnderstand things hoped for Sil. It is true then the meaning is contrary to that which might by man haue beene hoped for hee waited for things which were set forth of God to be hoped for ouercomming by his faith all difficulties absurdities impossibilities which natural reason might obiect and oppose to him Tim. What was our instruction from hence Sil. This that a true faith dooth enable vs to expect such things as the reason of man would neuer look for Example heereof we haue in Abraham who beeing an hundred yeare old it was against reason that he should looke to bee a Father yet his faith beleeued it seeing God promised it Also Dauid against all humaine reason and hope beleeued that he should be King of Israel Also when Moyses beleeued that the people should passe through the Red sea as on dry Land it was against reason the like is to bee saide of Ioseph and of many others Tim. Is it not dangerous in things which are set forth to be beleeued to take counsell with the wisedom of the Flesh or with humaine reason Silas It is so as appeareth in the example of Sara of Zachary and Moyses all which were punished because they consulted with flesh and bloud instead of beleeuing Also in the example of wicked men who haue receiued hurt by leaning too much to the wisedom of the flesh more then to the word of God as they which perished in the wildernes also a Prince which was seruant to Iehoram King of Israel 2 Kings 7. Lastly Zedekiah K. of Iudah Ier. 39 7. Therefore in things which are propounded by the word to be beleeued of vs we must renounce that which our owne and other mens reason can obiect seeme it neuer so absurde and vnpossible which God promiseth yet it must absolutely be beleeued Tim. What was further commended to vs out of the first part of this sentence Silas That it is the propertie of a true faith to keepe men in hope euen when things seeme desperate Example heereof we haue in our Sauiour Christ Math 27. My God my God why hast thou forsaken mee And Saint Paul Act 27. Iob Ieremy For faith doth beare it selfe bold vpon the truth of Gods promises For faith doth beleeue the whole word of God according as is written Faith is by hearing and hearing by the word of God Rom. 10 17. But the word of promise is that whereabout Faith is properly occupied and especially the word of the Couenant wherein God promised to bee mercifull to our sinnes Tim. Yet the promise that Abraham is saide to beleeue was of a temporal blessing euen of a large posterity Silas It was so but this dependeth vpon the Couenant of grace and helpeth him to beleeue that For he that can beleeue God to be faithfull in smaller thinges can also beleeue that he will keepe his truth in greater thinges Againe all earthly pronuses are fulfilled for Christ who is the substance of the Couenant Againe all earthly promises proceede from mercy and Christ is the foundation of Gods mercy towards vs. DIAL XI Verse 19 20 21. And he not weake in Faith considered not his owne bodie now dead when he was almost an hundred yeare olde neyther yet the deadnesse of Sarah her wombs hee doubted not at the promise thorow vnbeleefe but was strong in faith and gaue glory to God being fully assured that he which had promised was able to performe it Tim. WHat was the drift and end of this Text Silas To praise the faith of Abraham by these few Reasons First by setting downe the hinderances of his faith as the deadnesse of Abrahams body and of Sarah her wombe Secondly by opposing to it the contrary which is vnbeleefe Thirdly by the measure of his Faith which was a strong and full assurance Lastly by the end of his beleeuing which was the giuing of God the glory Tim. What is meant heere by being weake in Faith Silas Sometimes Faith is put for the Doctrine beleeued Rom. 14 1. then to be weake in Faith is to be rude and ignorant of the truth and not to be weake is to be verie expert and skilfull But faith is heere put for the guift of faith and by not being weake in faith he meaneth that he did strongly beleeue God This speech is a figuratiue kinde of speech when one meaneth more then he expresseth as Psal. 〈◊〉 1. 17. not to despise is put for to hold in great account Tim. What were the hinderances which might haue troubled and hurt Abrahams faith Sil. The deadnesse of his owne body and of Sarahs wombe which he did not consider that is he thought not these things so able to hinder the promise of God as Gods power was able to fulfill the thing promised neither did he reason by vnbeleefe against the promise of God saying he mocks me or it will come to nothing Tim. What was the instruction from hence Sil. Thisê a strong faith yeeldeth not to such lets which discourage or daunt it but breaketh thorough and ouercommeth them all bee they neuer so many and so great whereby the faithfull are to be admonished of their duty which is to striue against the impediments of their faith not to yeeld Tim. What thing is contrary to faith Sil. Vnbeleefe by which is meant either a meere priuation of faith when there is none at all as in Turkes and Iewes and wicked men or a defect in beleeuing whereby one beleeueth a thing faintely through infirmity of
It serues for our humbling to consider our imbecility naturall ignorance whereby we hang doubtfull and stagger of seeblenesse and sticke by ignorance Secondly it shewes that none be perfect seeing we are ignorant what to aske in prayer Thirdly it confutes the Pelagians which ascribe too much to naturall strength yet we are so feeble as we cannot tell what is profitable much lesse be able to persorme any thing by any power in vs. Lastly it teacheth what neede wee haue of consideration and helpe to pray greater then most yea then good men commonly thinke of Tim. Come now vnto the next part of the sentence and tell vs how the Spirit maketh request Silas By stirring vp requests in vs and causing vs to pray That this is the meaning of the words apeareth by comparing this Text with the 15. verse of this chapter where it is written We haue receiued the Spirit of adoption whereby we cry Abba Father the Spirit crieth by making vs cry Thus vnderstand that in Gal. 4 6. Tim. What gather ye from these words Silas Thus much that when the Scripture saith the Spirit crieth and maketh request the meaning is that it maketh vs to cry and to make request and this is an vsuall thing to attribute vnto God those things which the godly do by diuine inspiration Thus God is sayde to know by teaching others and illuminating their minds that they may know as Augustine obserues out of those words in Gen. 18 19. I know thou fearest me and in the Galathians 4 9. Forasmuch as ye know God or rather are knowne of God that is taught that yee may know So Deut. 8 2. God is saide to tempt the Hebrewes that he may know what is in them that is make themselues and others to know what is in them so heere the Spirit maketh request that is moueth vs to request Tim. I but the Scripture saith that Christ maketh request for vs Rom. 8 34. how then doth the Spirit make request Silas Christ maketh request as Mediator the Spirite maketh request for vs as Author and inspirer of requests and desires Tim. What is the doctrine from hence Silas That the prayers of the godly come from Gods Spirite The text is plaine heerein to which may be ioyned that which is written 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Spirite that is eyther confesse him or pray to him in faithfull confidence and reuerence but by a speciall grace of the Spirite Tim. What are we to learne hence that the Spirite is the worker and kindler of prayer in the godly Silas First that no Turke nor Iew nor Idolator nor Hereticke can pray because they haue not the Spirite Secondly that no wicked man nor hypocrite can pray because they receiue not the Spirite Thirdly that in our best prayers we ought to be humbled seeing they are not our owne but come from the Spirite which is our prompter moderater and Schoole-maister Fourthly that in beginning of prayer we craue of God the assistance of his Spirite Tim. What is signified by sighes vnexpressable or which cannot be expressed Silas This is meant eyther intensiuely for such sighes as are most feruent no man beeing able to vtter them for their greatnesse and exceeding vehemency or properly for such sighes as wee cannot vtter by any speech because of their weakenesse and feeblenesse The godly in whom they be know not of them through the infirmity of the flesh and strength of temptations they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer yet they are grones and sighes wrought in them by the holy Spirite which though the beleeuers feele them not yet God seeth and heareth them for they make a loude cry in his eare as in Exod. 14 15. This is the fitter sence therefore the better because it suteth with scope and matter the phrase also will beare it Tim. What instructions arise from these words Silas That the sighes of the heart albeit neuer a word be spoken be prayers euen as a desire to beleeue and to repent in a truely humbled heart be accepted for faith and repentance with God who will not breake the bruised reede and accepts the will for the worke so the desire to call vpon God is prayer in his sight God will fulfill the desires of them that feare him Psal. 145 19. See Maister Perkins Graine of Mustard seede at large of this point Tim. What vse is to be made of this point of doctrine Silas It affoards a singular comfort to the godly in their afflictions for that Gods Spirite workes wonderfully in their hearts to list them to Godward euen aboue that that themselues can perceiue in minde or bee able to declare in words Secondly it serues for to strengthen the weake against a temptation that they cannot pray whereas they are to consider that if they do but sighe it is a prayer before God a desire is a prayer a continuall desire is a continuall prayer Thirdly it repoues hypocrites whoe imagine that they can pray well when they speake many wordes and yet haue their hearts within voyde of secret sighes and grones which doe accompany true prayer DIAL XXIIII Verse 27. But he that searcheth the heart knoweth the meaning of the Spirite for he makes request for the Saints according to the will of God Tim. VVHat is the drift of this text with the summe of it Silas To comfort the godly Romanes and all other beleeuers in great afflictions The summe of the comfort is thus much that their prayers how feeble soeuer which come from Gods Spirite are knowne and granted of God This is proued by three reasons First from the infinite knowledge of God Secondly because their prayers are framed after the will of God Thirdly because they which pray are Saints and deare to God Tim. Let vs examine these three reasons and tell vs howe is God sayd to search seeing he needs no inquisition but knowes all things without search Silas It is true hee doeth so for his knowledge is infinite whereby hee knoweth most perfectly both himselfe and all other thinges euen the most darke and hidden 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men and applied vnto God for the better vnderstanding of his nature for that which men desire perfectly to knowe that they search for and by search they come to the exact vnderstanding of things Tim. What is signified here by heart Sil. The Soule and all that is in it euen the most secrete thoughts purposes and motions al which God doth most perfectly behold and this is such a priueledge as agreeth to none saue to God alone 1 Chron. 28. 9. Tim. Yet Paul sayeth that the Spirit of man knoweth what is in a man 1 Cor. 2. Silas First a man may know his owne thoughts and what is in his heart but nothing without a
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue thēselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
so shuts vp the Chapter with glorifying God for them Tim. What be the parts of this present Text Silas Two First an exclamation in three Verses and secondly a petition in the latter end of the thirtie sixe verse Tim. What is the summe and substance of the exclamation Silas The Apostle by his owne example teacheth all men to wonder at the most wise counsels of God in disposing the endes of them but especially touching the finall estate of elect and reprobate men forbidding eyther curiously to search them or wickedlie to murmure against them vpon these three Reasons First for that they are vnsearcheable that is such thinges as neyther ought to bee searched after neyther can they bee found Verse 33. by way of interrogation and in verse 34. by the testimonie of the Prophet Esay Chapter 40. verse 13. Secondly because they are most iust without any wrong done vnto the creature Verse 35. Thirdly in respect of their end because God who is the beginning of al things hath deereed and done al things to his owne glory Tim. What is signified by deepenesse Silas The abstract is put for the contract deepenesse for deepe as Romanes 11 6. Election for Elect 2 Peter 3 13. righteousnesse for righteous persons And by riches is vnderstoode the immense or vnmeasurable aboundance of any thing as Romanes 9 23. Riches of Glorie for his most plentifull glory Ephesians 2 7. Riches of his grace for his most abundant grace See Romanes 24. This phrase is much like vnto that in Colossians 2 3. All the Treasures c. In both places there is a comparison from earthly riches and treasures which are so deepely hidde in the verie bowelles of the earth that they cannot be come at and digged vp euen such is the knowledge and wisedome of GOD touching the end of man they bee inaccessible farre aboue and beyond the reach of our capacity If Paul such a worthie Apostle perceiued it to be so how much more ought others to thinke it so Tim. What may bee meant By Knowledge and Wisedome Silas These wordes are sometimes put passiuely for that knowledge whereby God is knowne of man as 1. Cor. 12 8. But they are heere vsed actiucly for that whereby God doth perfectly beholde himselfe and all other things to be done or not to be done most wisely disposeth of his creatures ro most due ends So the words be vsed Col. 2 2. as attributes in God not as affects in vs. Tim. What Doctrine haue we to learue from hence Silas The wisedome of God in his purposes towardes men and in the administration or gouernment of men and their finall estate cannot throughly and perfectile of vs be perceiued and seen into As why God would elect this man and not that man Peter and not Iudas both being alike corrupt why for many yeares hee would make the Iewes his people and not the Gentiles and then the Gentiles and not the Iewes by courses and not both together c. These things were such as euen Paul himself found too high for him The Reasons hereof be first because cause the knowledge of God is infinite like to the wide and vnbounded Ocean like the treasures which are many thousand fadomes shut vppe in the earth and cannot bee fetched and drawne out Secondly our vnderstanding is finite and limited Looke what a spoone is to the holding of the whole sea or a spanne to the measuring of heauen or ones fiste to the griping of the earth that is mans knowledge being compared with Gods knowledge Gods knowledge is most excellent and not onely first for the immensity and largenesse of it knowing himselfe and all things but 2. for the perfection of it knowing all thinges perfectlie and thirdly also for the manner needing no meanes of knowledge at all and fourthly for the celeritie of it in a moment knowing all Fiftly the certainty it cannot be deceiued Sixtly the eternity Seauenthly the efficacie being the cause of all and enlightning all Thirdly there be many things which God keepes and reserues as secrets in his owne bosome and cannot bee knowne of vs no more then we know anothers thoughts or the reasons of others doings especially of the actes of Princes whose wayes are like a great deepe saith Salomon which if we cannot alwayes looke into how much lesse into all Gods matters As our bodily eyes howsoeuer quicke-sighted yet are not able directly to looke vpon the sunne shining in his brightnesse so the perfect wisedome of God by many degrees doth exceede the most perfect and profound wisedome of man Tim. Tell vs what duties this Doctrine may put vs in minde of Silas That wee are bound most reuerently to thinke and speake of those words and works of God which we do not know as being assured they proceede from most excellent knowledge and infinite wisedome Secondly it may moue vs to consider with humility the weaknesse of our owne knowledge which we shall neuer perceiue how poore and simple it is till we put it in the ballance and compare it with Gods knowledge As Peter the better saw his owne vilenesse when the maiesty and diuine power of Christ appeared at the draught of Fishes and Abraham beholding the vnspeakable glory of God was the more easily brought to perceiue his owne basenesse that he was but dust and ashes and as the most piercing and sighted eye will proue dull if it bee set against the beames of the Sunne so the best and greatest knowledge of any man howsoeuer it may seeme much when hee compareth himselfe with others that are farre more ignorant then he yet in respect of God it will bee found mecre ignorance and blindnesse euen as darknesse is in comparison of the light let euery man therefore as hee feeles knowledge to puffe him vp so beat it downe with this thought O Lord how little a portion of wisedome haue I in regard of thee Tim. What do Iudgements and wayes signifie Silas Some take them to signifie one thing the counsell of God touching mankinde and the euents of those counsels but the best is to distinguish them to expoūd iudgements of the meanes which God vseth in the disposition gouerment of mankind acording to his eternall counsels in which sence the Hebrewes doe vse to take this word for Gods administration as Psal. 9 7. and 67 4. Iudges 7 26. Iohn 5 22. By Wayes are meant the purposes and decrees of God touching all persons and touching their eternal condition together with the reasons why he doth this to that man and not to that And whereas his wayes be two-folde either those by which we come vnto him which are his precepts and promises Psal. 112 1. and 119 1. for as by the way wee are led to the City so by the word of promise and commaundement wee are brought to God or those by which God comes to vs which are the wayes of his prouidence and decrees of mercy and iustice
the hands of Church officers whereof Paul entreated before Chap. 12. verse 7 8. Heere he speakes of ciuil officers to whom custome and tribute are payde and therefore this must be vnderstoode of a materiall sword by which he meaneth Mctonymically the right power of drawing the sword for good subiectes against euill ones and Synecdochically armor and weapons of all kindes together with all coactiue and coercitiue power whatsoeuer is to be exercised for the safety of the body polliticke and the suppression of all enemies therof either domesticall and intestine or forreigne In the tearme of bearing the sword he hath respect without al question vnto the custome of Princes and great Rulers who as Ensignes of their authority and for the moouing terror in the minds of rebellious ones vse to haue scourges or rods Axes and swordes carried before them by Sergeants and officers This sworde is saide not to bee borne in vaine in two sences First hee beareth it not rashly Secondly or not without cause or end The former hath relation to the beginning or first cause of the sword which the Magistrate hath not caught or snatched to himselfe by violence nor commeth it to him by fortune or chance but it is put into his hands by diuine ordinance to bee weilded and vsed not blindly according to his owne priuate lust but by reason and publick Lawes the latter sence aimeth at the vses and endes of the ciuill sword which be three One for the protection of the good secondly for suppression of euill thirdly for execution of Iustice. Tim. What Doctrines from these words thus opened Silas Two First the power and vse of the sword doth belong yea it is proper to the ciuil Magistrate to whō it granted of God and not to the Minister of the worde to be as it were the very sinnews and strength of his authority A Minister may weare but not beare a sworde Peter may shew the sword and offer to strike with it but Christ will both command him to put it into his sheath and tell him further that he shall perish with the sword if he take it Take it shewes that the sword in the Ministers hand is taken and vsurped It is not put there and giuen of God and therefore without their perill yea without perill of perishing cannot be assumed of them For all this and notwithstanding Christ haue in Lu. 22 25. plainly distinguished betweene ciuill and ecclesiasticall power as touching external rule and regiment saying but you not so that is shall not vse such manner of Titles and Regiments as Kings do yet the Pope and his Prelates intrude vpon this right of ciuill Rulers challenge to themselues the power of both swords yea and execute temporall iurisdiction as well as spirituall On the other side the Anabaptistes offend in the other extreame denying vnto Christian Rulers all power vse of the sworde Wherein they crosse the manifest Scripture and also what lyeth in them ouerthrowe humane policy and so deserue punishment as violaters and disturbers of Gods order and mans society by denying such a necessary help as without which any good lawes cannot be made nor executed neither in peace nor war the euil docr cānot be restrained nor the obedient subiect and Citizen maintained without the sword Tim. What then is the second doctrine from these words Silas Such as haue the power of the sword they must not haue it in vaine and for nothing they are bound to make vse of it and to conuert it to the right endes for which God did ordaine and giue it Whereof one reason is that it is the will of God that it should not bee borne idlely being suffered to rust in the sheath Secondly it standeth with the office of the Ruler vppon occasion to draw it out on Gods behalfe in his stead whose ministers and seruants they be to take vengeance and punishment on such as doe offend so as not to vse it is to frustrate Gods institution and to do against their owne duty The Church the Families the Schools haue their swords to fight withall the Church hath the word of God that two edged sword Heb 4 12. The sworde of the Spirit Ephe. 6 17. The chastising rod is in stead of a sword vnto the Father and Schoole-maister As all these are bound to make a right vse of the sword by right Censures and corrections without conniuence or cruelty if they should by remisse or slack vse of their power suffer sinne and vices to grow and encrease in church house or schoole they should deserue blame and were woorthy themselues to be beaten because they do not what they may to hinder the breed and multiplication of iniquities so much more as his power is great the hurt more the Magistrate is blame-worthy if he be carelesse and will not or fearfull and dare not conuert his power of punnishing to the hinderance of enormities in the Commonwealth For by impunity sinne will waxe impudent and fruitfull It will boldly spreade it selfe in al places where it is not checked controuled like a shamelesse Strumpet and it wil fall out in the reckoning that Rulers will be found culpable and guilty of such crimes as by his softnesse and sufferance be committed For with God it is much one whether one bee a dooer of euill or no hinderer and so a consenter and a fosterer On the otherside by the diligent and conscionable vse of the sword not onely the Ruler is discharged but there is a terror stricken into the hearts of euill men which staies them from running headlong to vice as Salomon saith The blewnesse of the wound driueth out euill And Deut. 18. Crimes must be punished by the Iudge that the rest may feare and do no such euill Also 1 Tim. 5 24. scandalous Ministers must be openly rebuked that others may be terrified so as there is a double benefite comes by correcting vices according to their quality One the reformation of the offender as the theese on the Crosse was reclaimed by his paine and secondly the restraint of others that would offend were they not feared by example of punishment Thus as the body by purging out noxious humors the garden by weeding the flocke by tarring scabbed sheepe be kept sound cleane heathfull so the commonwealth is purged of much euill and preserued from infection of vices by seuere punishments To these we may adde a third commodity of the sword that as Chrysostome saith it makes the wayes of vertue easie when to the vertuous life of the Ruler there is added the impulsion and force of lawes well executed This brought many Donatists from that wicked secte to imbrace the Catholike truth wherevpon Augustine corrected his error touching the not punishing of heretickes Lastly in that they are entituled the Ministers of God let this helpe to nourish reuerence towards them to haue them in good reputation for the Lords sake 1. Pet. 2 13. Secondly let it assure
good or the euill offered to them redounds to him Mat. 25 45. Also how can wee by our offence giuen make voide the fruite and force of Christs death towards our brother offended by v so much as we may and no thankes to vs if it bee not so what other thing I say can this be then to sinne against Christ by plucking from him one whom he hath so dearely bought Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ and by faith ingrafted in him could indeed perish as Huberus many Lutherans teach for this is most firmely to be held as Augustine saith That none of the predestinate can vtterly fall away from grace for then Gods election should be frustrate and Christ vntrue who saith It is vnpossible Mat. 24. And his loue changeable Iohn 13 1. His couenant broken Iere. 31 32. Christs intercession vnauaileable Iohn 17 15 20 21. Gods wisedome decelued his power and goodnesse ouercome and vanquished by mans sinne all which are not onely absurd but impossible howbeit in respect of mans weakenesse ready to fall euen as a young childe or a sicke person soone ouerturned and the extreame power and malice of Sathan that like a Dragon is able to shake and pull downe Cedars euen strong ones if God permit And lastly in regard of the great dangerous temptations and scandals which sore tempt vs it is true that the beleeuer may be destroyed and when any offence is giuen them then what lyeth in the party that put the blocke in his brothers way hee casteth his brother downe headlong to eternall destruction but the mighty God with his hand vpholds all his not from falling but from falling away Tim. What duties may this doctrine of offences teach vs Silas It instructeth vs to know that such things as in respect of their nature bee not euill and which otherwise we might doe yet if they proue scandals and hurts to our brethren we ought to shun them as things sinfull and vnlawfull for that meate which may be eaten if no offence follow to eate it with offence is euill to him that doth it Rom. 14 20. and the like we are to iudge of all other indifferent things that accidentally by the scandall annexed to them they cease to be indifferent and pollute him that doth them with offence Secondly here is an admonition to all Christians which openly commit grosse sinnes and by their example teach others to doe the like Also to parents Maisters and all Gouernors which in the presence of their inferiors haue spoken or done wicked things or foreslowed good duties as prayer reading c. edifying them in iniquity by such naughty practises and by sins of omission that betimes vpon the former reasons they moue themselues to hearty repentance for the scandall and offences they haue set before others For seeing Christ hath said it Woe must bee to such by whom offences come except such as giue thē be truly humbled turning to God desiring forgiuenesse of his mercy fully purposing to walke without offence heereafter for certainely they shall feele the curse of God which doe giue occasion of harme to the soules of heedelesse men seeing a cursse is threatned Deut. 27 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body wil he not much more do this to soul destroyers Tim. Now that we haue done with the doctrine of offences and proued it by reasons both forreigne and bred in the Text let vs heare what we are to learne from the obiection in the 14. verse and first what it is to be perswaded through the Lorde Iesus Silas Through the Lord Iesus signifies not the merit of his death as some thinke for before the time of his passion nothing was vncleane in his owne nature but either 1. generally through Adams sinne which polluted all or 2. morally by intemperancie and ryot or 3. Ceremonially prohibited as certaine Beasts vnder the Law or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates It signifies therefore by the teaching and instruction of Christ by whose spirit he knew and was perswaded not probably and couiecturally as the word is vsed when the Scripture speaks of other mens faith and constancy as Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. but certainly infallibly and assuredly so as he knowes it could not be otherwise In which sence the word is vsed when a man speakes of his owne Religion and saluation as Rom. 8 20. For euery man knowes best his owne heart and those things that himselfe hath receiued of God 2 Cor. 2 12. Tim. What is our Doctrine hence Silas That Christian faith is not a bare opinion or a doubting thinking a thing to bee so but an vndeceiuable certainty of that wee doe beleeue containing in it these three distinct things First a sound distinct knowledge of the thing beleeued I know Secondly a firme perswasion strongly assuring the heart Thirdly a confidence resting and reioycing with satisfaction vnto our mindes surely looking to enioy that we beleeue Tim. What Vse is to be made of this doctrine Silas That ignorant Christians who do either hate knowledge or seeke not for it also the wauering minded which do not rest with any gladnesse in the promises of Christ they are quite destitute of Faith what socuer they thinke of themselues And they doe falsly teach the doctrine of faith who deny to it infallible certainty And lastly it is a good token both of the being and growing of faith in a Christian heart the more firmely and strongly it doth apprehend and sticke to the word Moreouer from the 14. verse we are taught that the Papists defile pollute Gods creatures to themselues because they iudge them to be vncleane for meates bee as they are esteemed vncleane to him that thinks them so Of the purity and impurity of meates we shall say more in verse 20. Tim. Then in the meane time expound and collect the instructions from verse 16. the last verse of our text Silas It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats thus We may not do ought which may cause our Christian liberty to be euill spoken of but for the strong to eate with offence to the weake it wil cause our commodity to be euill spoken off therefore offences ought to be auoided For exposition of the words howsoeuer by your good or commodity some vnderstand their faith or hope of glory or godlinesse yet the matter in hande which is to direct to the right vse of christian libertie in middle things and the comparing this Text with 1 Cor. 10 29. wher that is stiled Liberty which here is phrased Good doth clearely open this place to be meant of this liberty which might be blasphemed that is reproched and euill spoken of and Christ also by it
the constitution of body in equall tenour during the handling of this Epistle the Reader therefore may not looke for equal exactnesse of stile and stuffe in euery part of this Booke 5. I had a care to accommodate my selfe as for manner so for matter to my Auditory in that regard haue pressed some points further then some other and passed by or lightly passed ouer more pertinent to the text to driue home some others more fitting to the times and persons where and with whom I do liue Howbeit this thou shalt finde vniuer sally thorow the whole Booke that both the naturall sence of words and phrases and the Analysis or artificiall disposition of the Text with Summe Scope and Coherence of euery Sentence is constantly and faithfully I trust deliuered But for as much as there was an Ocean of hard and dark some both things to be entreated and Texts to be interpreted wherein I mette with great diuersity of Opinions among Expositors so as it was difficult if not imposible for such an one as I am to hit the marke in euery passage of this Epistle therefore in my best humblenesse and reuerence I submit my Spirit vnto the Prophets being not onely desirous but beseeching the Learned Teachers and guides of our English Church in loue to shew me my faylings whereof I feare they shal find not a few not slight ones Concluding with the Poet Si quid nouisti rectius istis Candidus imperti si non his vtere mecum What righter things thou knowst impart Or what I bring thee take in good part Thine in the Lord Tho. Wilson THE EPISTLE OF the Apostle PAVLE to the Romanes Explained and Opened Familiarly in Forme of a Dialogue betweene TIMOTHEVS and SILAS Wherein ye haue for the most part 7. thinges performed on euerie Text. 1. The Scope 2. Summe 3. Method 4. Interpretation with their 5. Doctrines 6. Reasons 7. And Vses of euerie Text. DIAL I. Timotheus WHat was the chiefe Argument and Occasion of Writing this Epistle Silas A Difference and dissention betweene the Iewes Gentiles which was abused by the malice of Satan and was likely to haue much hindered the course of the Gospell yea to haue stifled and choakt it in the verie Cradle and beginnings For the Iewes which did beleeue did thinke thorough the suggestion of some false Apostles Acts 15. that the Legall Ceremonies were to be still obserued as necessary to Saluation that vnlesse men were circumcised and kept the Law they could not be iustified and saued by Christ. Whereas the beleeuing Gentiles did knowe by the Doctrine of the Gospell their exemption from Moyses Law being taught that in the death and passion of our Lord all Legall rites were fully determined and that Faith alone in Christ was sufficient to Iustification before God Heereuppon arose no small discorde betweene Iewes and Gentiles which were mixed together the Iewes bearing themselues insolently because of their priuiledges despised the Gentiles as enemies of Moyses Law and the Gentiles insulting ouer the Iewes as reiected of God for the contempt of Christ. To compound this dissention Paul the Apostle framed this Epistle First shewing that neyther Gentiles by their naturall Woorkes or Iewes by their Legall deeds could be Iustified for somuch as the one violated and brake the Law of nature and the other the Lawe of Moyses therefore both the one and the other were to be Iustified thorough Christ alone apprehended by a true and liuely Faith After this generall Doctrine reaching vnto the ninth Chapter there he doth in more perticular sort represse both the insolency of the Iews by prouing that the promises were giuen and became effectuall onely to the true Israel euen to such as were of the faith of Abraham to all the Elect of God which beleeue in Christ and not to the carnall seede which came of Abraham onely according to the flesh Then in the 11. Chapter conuerting him to the Gentiles he perswadeth them vnto humility that they should modestly behaue themselues toward the Iewes forsomuch as diuers of them were dayly called to the Faith and towardes the second comming of Christ God would graffe in againe the whole Nation and make them the Members of the Christian Church When the fulnesse or bodie of the Gentiles should enter into the same then the blindnesse of the Iewes should cease it being neyther totall nor final but only in part and for a time In the 14. Chapter againe Paul setteth vppon Iewes and Gentiles exhorting them both with many and waighty reasons vnto Brotherly loue and peace not to be diuided one from another or to iudge and contemne one another about Dayes and Meats and such things as were of a middle nature The rest of the Epistle is spent in exhortations to Morrall Good-workes both speciall in respect of a Calling and generall belonging to all Christians Chap. 12. and part of the 13. where politicall duties be vrged both of the Maiestrate and of the Subiect Finally after diuers salutations and familiar matters he doth verie grauely conclude the Epistle with admonition to take heede of false Teachers with giuing of Thankes and praises of God Tim. What is the scope of this Epistle Silas To teach the way of obtaining true Righteousnesse which is not by works but by a liuely faith in Christ Iesus Tim. Are there any more matters handled in this Epistle Silas Yea sundry and most waighty as namelie about Originall Corruption Sanctification Spirituall Combate the vse of the Law of the remnants of sinne the benefites of afflictions the Constancie of Beleeuers Election Reprobation Reiection Prouocation of the Iewes Morrall Ecclesiasticall and Politicall duties Christian Liberty familiar matters Tim. What Reasons may mooue vs to loue and Studie this Epistle Sil. 1. The worthinesse and variety of the Matter 2. the Method and order of writing being verie exacte 3. the Dignity of the Instrument or Pen-man being an Apostle that had seene visions and Reuclations 4. the Maiesty and Wisedom of the Author being the God of Wisedome and Maiesty Tim. Into what Parts may this Epistle be diuided Into two parts 1. the Title and Inscription The Epistle c. 2. the Treatise Paul an Apostle c. The Treatise hath a preface ad Verse 16. wherein Paul Saluteth the Romaines wishing them good thinges and describeth the person of Christ also testifieth his pur pose of visiting them after the Preface is a Doctrionall institution vnto Chap. 12. and another exhortatorie vnto the end of the Epistle Tim. What Significations be there of this worde Epistle Sil. It hath two the one vnproper and borrowed the other proper and naturall by the vnproper signification signifieth any thing that representeth the minde of another Thus the Scriptures bee Gods Epistles also the Corinthians are called Pauls Epistles because their conuersion by his preaching as an Epistle of recommendation did commend him for a true Minister of Christ 2. Cor. 3 2. Secondly in a proper signification it
this consent serue vnto Silas It serueth to confirme vs in this perswasion that the Scriptures are diuine and no humaine thing or inuention of man as also it confuteth the Manichees and Marcionites which vtterly reiect the Old Testament Tim. What do ye call Scriptures Silas Euery thing that is written is Scripture in a large and generall sense but this word Scripture by an excellency is giuen peculiarly to those Books which containe the word of God and were written by Inspiration of the Holy Ghost for the perpetuall instruction of the Church 2 Tim. 3 16. This doth put vs in minde of Gods great goodnesse that would haue his Word put in writing and so wonderously to preserue those Bookes in all Ages for his Church sake without losse of one iot or tittle notwithstanding great meanes to suppresse and extinguish them Tim. By what reasons can ye prooue vnto vs that these Bookes which are called Scriptures be the very word of God rather then any other writings Silas There be heercof sundrie Arguments which may perswade all men and some which will and doe perswade Gods Children First that which was touched before the great Hermony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the Maiesty of the matter in great simplicity of words Thirdlie the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other Writing in the world doth or can effect for mans natures in their reasons and wils being corrupt are as contrary to the Doctrine taught in these Bookes as darknesse to light Heauen to Hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approoue and honor them also the power of them maketh euen the wicked to feare and tremble as in Foelix Fourthlie the euents of Prophesies so many hundred yea so many thousand yeares fore-shewed As the Seede of the Woman promised to Adam the bondage of Iacob in AEgypt the Captiuity of Babylon the Birth of Iosiah and of Cirus reuealing of Antichrist and innumerable such like and made before yet accordingly fulfilled in their due time doth bewray them to be from that all seeing veritie Fiftly the Penmen of the Scripture as Moyses Dauid Iob Mathew Paul discouering their owne corruptions and infirmities euen to their owne great preiudice and crack of their own estimation in the world and so vnpartially reporting the foul blemishes of their owne people and Country-men doth testifie that they were gouerned by the holy Spirit of truth in the penning of them Sixtlie there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish Writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no smal credit and force Seuenthlie the strange preseruations of these Bookes notwithstanding the strange malice of the Deuill and the mischieuous pollicies and practises of his most wicked Instruments to suppresse and extingnish them yet that they should be so kept as to remaine intire without losse of any Booke nay of any Iot or Tittle as very Iudiciously learned men do think this diuine protection doth argue that their Authoritie is diuine Adde vnto all this the constant Testimony which so many worthy Martirs by their death blood haue giuen to this truth Lastly euery one of Gods Children haue the witnesse of his owne Spirit the Authour of the Scriptures to testifie in the consciences of them that they are inspired of God and doe containe a diuine infallible truth Tim. Whereunto must this help and profit vs Silas To arme our mindes against that dangerous temptation of doubting the truth of Scriptures whether they be of God Secondly to draw more reuerence towards those Bookes and Writings with more studie in them then towards al other writings whatsoeuer being the Booke of Bookes therefore by an excellencie called the Bible Tim. Why are the Scriptures called Holy Silas First because they proceede from the Spirit which is Holy Luke 1. 6 7. Secondly they teach a truth which also is Holy euen the truth which is according to godlinesse Titus 1 1. Thirdly they be Instruments whereby the Elect are sanctified and made Holy Ioh. 17. 17. Sanctifie them with thy truth thy word is truth Lastly they were written to diuers most holy Ends as to teach to conuince to correct to instruct in righteousnesse 2. Tim. 3. 16. Also to giue comfort Rom. 15. 4. Tim. What learne ye by this Silas First that they haue a sacred authority in themselues containing a diuine Doctrine and doe not depend on Church or Pope Secondly that the Scriptures are to be preached read and heard with holy affection Moyses is commaunded to put off his shooes because the ground is holie Exod. 3. 5. Thirdly they are neuer to be mentioned but with great reuerence and honourable Titles Lastly seeing they are Holy therefore to apply them to vaine and light or to prophane and wicked vses as in Charmes Inchantments in lefts and meriments in playes and interludes is a grieuous sinne euen an horrible prophanation of Gods name Tim. What doth the third verse containe Silas A description of our Redeemer and Sauiour who is the matter and substance the end and scope of holy Scriptures which teach vs nothing else saue Christ as their maine subiect and lead to nothing but vnto Christ Iesus as their furthest marke This discerneth the Gospell not onely from other prophane Writings but euen from Moyses Law which hath the same Authour not the same Subiect Tim. How is he described Silas First by his Person which is but one concerning his Sonne Secondly by his Titles which are three First Iesus Secondly Christ. Thirdly our Lord. Thirdly by his two Natures which are distinctlie set downe with their proofes the humaine first which was of the Seede of Dauid then the Diuine Verse 4. declared mightilie to be the Sonne of God Tim. What is the Summe then of this Scripture Silas That Iesus Christ the Sauiour of the World is both true God and true Man in the vnity of person there is in Christ one thing and another thing that is diuers Natures but yet not one person another person for the person is but one the Son of God made Man by assuming the Manhood into the fellowship of his person Tim. The Manhood of Christ then hath no subsistance out of the person of the Sonne of God Silas No none beeing considered apart but wholy subsisteth in the person of the Sonne to which it is inseparably and wonderfully vnited Tim. What is to be obserued touching this vnion of Natures in one person Silas That our Sauiour hath his denomination some times according to one Nature as here he is called the Sonne of God
Secondly that they violated the Law of nature in respect of duties to God and Men by vngodlinesse and vnrighteousnesse Thirdly that they were punished of God mightily Wrath from Heauen Tim. Begin with that part ye named last because it is first mentioned in the Text. What is meant by Wrath is there any such passion of anger and wrath in God Tim. In holy Scriptures Wrath Anger bee otherwise attributed vnto men then vnto God For it is in men properly as it is a perturbation of the minde inflaming or stirring vp to Reuenge Wrath in his proper acception is an appetite or desire of reuenge for some contempt or hurt done or supposed to be done to our selues or others whom we affect When men see themselues neglected or wronged straight way they are moued to take vengeance on the party thus it is in Men the truth whereof appeareth in Came Esau Achab c. whereas in God wrath is no affection but a iust act of God punishing wickednesse or the punishments themselues of warre famine pestilence sicknesse c. inslicted for iniquity so it is vsed in this Text. For it is here set against righteousnesse of God spoken of verse 17 which as wee haue saide signifieth both his mercifull goodnesse freely bestowing Iustice and life eternall vpon beleeuers and also Iustice or life giuen and bestowed graciously Therefore by wrath we must vnderstand both his indignation reuenging impiety and the Reuenge or paines themselues according to the Hebrew phrase Now this wrath is saide to be Reuealed that is to be declared by examples and by experience testified For howsoeuer sundry wayes Gods wrath bee Reuealed against sinne as by the light of nature euerie mans Conscience naturally accusing and tormenting him for euill doing Rom. 2. Secondly by the Gospell whose voice is not only Consolatory speaking pardon and life vnto beleeuing offenders but Comminatorie threatning death eternal to impenitent persons and vnbeleeuers as Mat. 3 10. Luke 13 3. Ioh. 3 18 36. Thirdly by the Law whose office is to reueale wrath and the curse against euery transgression Deut. 27. v. last Rom. 4 15. yet our present text would bee taken of that daily experience which witnesseth that God is wrathfullie displeased with the worlde for sinne and euen at that time when the Apostle wrote there were greeuous miseries of sword plague and famine abroad in the world Also it is plain by the verses following that Paul speaks of such iudgements as God had executed vpon all men for contempt of his Maiesty especially of spirituall punishments in hardning mens hearts and giuing them vp to vile lusts and a Reprobate mind Verse 24 28. Tim. What Learne we from hence Sil. Seeing sin prouoketh Diuine wrath it is necessary to take heed of it Secondly that this wrath appeareth most in spiritual Iudgements because they not only are tokens of wrath but deserue more wrath they are punnishments for sins past and encrease of more sinne Tim. What thinke ye that the Children of God haue their parts in Spirituall Iudgements Silas Yea as appeareth in the example of Adam Dauid Salomon and of many in our dayes which haue faln into some fits of dispaire also haue had the sinne punnished by Sinne as Paul affirmeth heere of the Idolatrous Gentiles Tim. In what sence may it be said that this wrath of God was reuealed From Heauen Sil. Howsoeuer men very learned and not a few haue drawne the sense of these words vnto the Heauens themselues which be instruments of wrath against such as contemne their maker as Ambrose some to the euill spirits which are aboue in the ayre to vexe by Gods appointment wicked liuers as Origen some to the second comming of Christ from Heauen to iudge the world as Theophylact others referre this to the vniuersality and large extent of his iudgements which were and shall be vpon all men vnder Heauen that do wickedly and on others to the euident declaration of his iudgement from Heauen as from an high and eminent place that they might bee most apparant vngainsayable as Martyr Beza Faius do think yet the best and fittest sense is by a 〈◊〉 to expound Heauen for God as Luke 20 5 15 18. and to oppose it vnto the fancy and opinion of Atheists Epicures and other prophane men which ascribe the punishmens that happen vnto men vnto chance and misfortune or to the malice of men or vnto the malignity of the starres and Elements or other inferior causes passing by the iustice of God and denying his prouidence in the gouernment of the world against which Paul affirmeth heere that the euils which be are scourges sent from God who though he may vse ordinary and naturall meanes for the plaguing of men yet himselfe is author ruler as it is euery where in Scripture testified of him that no euil cōmeth but frō him as in Amos that he createth darkenesse in Esay that hee sendeth the sword c. in Leuit. that hee rained Fire and Brimstone from Heauen on Sodom in Gene that he drowned Pharaoh in Exod. Finally it is God which deliuereth vp to vncleannesse and a Reprobate mind in this Chapter verse 24 28. The Doctrine hence is this that punnishments come from God as effects of his Iustice against sinne The duties whereunto it should prouoke men be First to beware of murmuring in time of calamity for this is to fight Gyant-like against God Secondly to be patient and contented because it is Gods doing for iust ends this is to submit vnto God Thirdly to sue and seeke first and principally vnto God for remouing calamities as Israelites in Iudges Nininuites in Ionas did Tim. What may we learne from this that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men Sil. Two things First by the order of words we learn that the breach of the first Table is more grieuous then the breach of the second Table Secondly seeing it is against all therefore there is no sinne how little soeuer that can escape punishment Thirdly by vsing the abstract rather then the contrete we learne that Gods anger is not against men themselues but against their wicked deeds principally Tim. Whereof did this admonish vs Sil. To make conscience of small sinnes Secondly it reproueth such as thinke themselues safe because they haue no great sinnes whereas vengeance is due to euery disobedience Tim. What is heere meant by Truth Sil. The remainder of light which since the fall of Adam is in euery mans Conscience to shew him what God is most good bounteous iust and mighty how he is to be worshipped by louing and fearing him aboue all and what is right and what is wrong what good and what euill for these things euen naturall light doth teach euery man Tim. What is the nature of this truth Sil. It delighteth and desireth to expresse it selfe that is it would come forth and appeare in our workes it abhorreth to be smothered and imprisoned
of Augustine that by Adams fall all supernaturall things such as enabled to please God and concerned eternal life are quite lost whereas mans naturall guiftes are but onely wounded and impairied not wholy extinct somuch abiding as is sufficient to free him from excuse not to bring him to eternall life that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before Verse 15. 16. 17. Tim. Who gaue them this knowledge Sil. God himselfe who is the Authour of true knowledge as it is written God shewed it them this witnesseth to vs that beside naturall light of minde God did concurre withall continually helping nature and the weaknes of natural discourse giuing strength to natural faculties and powers much maymed by originall corruption that they might doe their office the better in collecting and concluding effects by consideration of causes Hence it came that amongst the Heathens there were such worthy men as Plato Aristotle Socrates Seneca Pliny Plautus Plotinus Paracelsus besides other moe which haue diued so deepe into the secrets of nature and haue written so many true thinges very learnedly both of Celestiall creatures and humainc duties euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature If any bee desirous to know what the meanes are by which God shewed and manifested in them what might bee knowne of him it was neither inquisition and search of the written word nor illumination of the spirit nor humaine instruction nor Angelicall Reuelation nor miraculous operations or diuine visions for these were the priuiledges of his Church people but the meanes were meere naturall as principles ingrafted discourse of reason assisted with a diuine concurrence obseruation of the Creatures by which being visible well marked and duely considred their minds were erected as by a ladder to think vpon the nature and properties of God which were insensible and inuisible For God being an essence separated from matter and not subiect to senses must be perceiued of men by some outward signes of wordes as to the Iewes of Creatures as to the Gentiles who by the beholding and experience of things created haue their knowledge of the Creator more and more polished and encreased The Doctrine and lesson which from all this wee are to learne it is that whatsoeuer knowledge of God or duties the Gentiles got they were beholding to God for it who though he vsed certain Organs and Instruments both within man and without him to engender this knowledge yet this honour still remaines to God that hee bee the Authour and giuer of it and hence is entitled a God of Knowledge which serueth to reprooue such of wicked vnthankfulnesse las forgetting God doe ascribe their great knowledge in diuine naturall and humaine things vnto their owne industry or to the second causes which were vsed for this is to rob God of his glory Withall it must admonish vs that fithence God delights in meanes and workes by them albeit hee is not tyed to them that therefore howsoeuer it is our sinne to set them in Gods roome by trusting in them or referring all praise to them yet it is our duty not to neglect them when wee haue them at hand least wee be found to tempt God Nowe I pray you passe forward vnto the 20. verse which seemeth as I conceiue it to be joyned to the 19. by a Preoccuption For it might be obiected that God being inuisible is vnsensible also and therefore could not be knowne because nothing commeth to the vnderstanding but by the senses to which the Apostle replyeth first by concession that indeed God is not to bee seene and perceiued by sense and then by a secret correction that notwithstanding beside that inward manifestation of himselfe by naturall instinct or imprinted light hee hath outwardly by the things created reuealed himselfe and what may be knowne of him Tim. You say aright for now hee carrieth vs forward to another new externall kind and way of knowing God touching whome tell me what things did the Gentiles know by this exterior way Silas His eternall Power and God-head that is his Eternity Power Deity vnder which be meant his properties which they learned of the great Booke of the Creatures out of which they might learne many things First that they had a maker Secondly that this maker being before the things made is Eternall without beginning or ending also of a spirituall Essence Thirdly that hee must needs be Almighty which made all things out of nothing and sustained such a masse of Creatures Fourthly the order variety and distinction of his Creatures declare his maruelous wisedome Lastly this sheweth his great goodnes that he made them all for our good benefit And finally that he was a most excellent worke-man a rewarder of good and euill Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them Silas To praise God and to loue him to depend vpon him and to seeke to please him as also to serue him with willingnes Tim. What euent had this knowledge in the Gentiles Sil. It made them excuselesse that is it tooke from them excuse of ignorance which they could not plead for themselues That this must bee the exposition of these words so as they are without excuse appeareth not onely by the testimony of sundry learned men as of Peter Martir auouching that God reuealed himselfe to Heathens not to this end on Gods part to take away excuse but the same hapned thorough their owne default that they had no other vse of their knowledge So faith Pareus this came eorum culpa so Gualter Gentium vitie by their own fault so Chrysostome by a consequent and euent vppon abuse of their knowledge not as a proper directly intended end but also by strength of reason for the end properly principally and by it selfe why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men was his owne Glorie and mans Happines subordinate thereunto that men acknowledging and glorifying him whome they knew might be blessed as Ver 21. doth not obscurely insinuate In that it sell out otherwise this was accidentally through Sinne blotting out and defacing Gods Image the remainders whereof being withalperuerted are weaker then to leade men to their ends strong to remoue excuse of ignorance Tim. But they might alleadge want of strength to do that they knew Sil. They could not do so because they thought vertue was in their owne power Secondly they had power giuen them in their creation which they lost by their own falt Thirdly they did not so much to the glorifying of god as they were able to do euen in their corrupt estate for the which God might iustly condemne them Tim. What may this teach vs Sil. First that God loues to cleare his Iustice from murmuring and complaints Secondly that if Christians
2 17. the needie comforted Phile. 3. the mouth of the wicked stopped 1 Pet. 2 12. the weake strengthned the strong confirmed and more reioyced DIALOGVE V. Verse 7. That is those that by patience in well doing seeke eternall life to them he will render glorie honour and immortality Tim. THere is some difference in reading this text shew what it is whereupon it ariseth and which reading you do follow Sil. There be indeede differing readings of this text for some read it thus To such as by continuance in wel-doing seeke eternall life God shall render glory and honour and immortality Others thus to them which by patience in wel-doing seeke glory honour immortality Hee will render eternall life and indeede thus the wordes stand in the Originall if ye vnderstand the worde Render out of the sixt verse to supply the sense But others read thus To them which by patience seek eternal life God Will render the glorie of good workes honour immortality The cause of this difference is two-fold First because some do ioyne the word Render which is supplyed vnto glory c. Others vnto eternall life Secondly some do couple good workes with Patience or continuance others pull it thence put it after glory whereas they are seuered one from the other in verse 10. and so ought to be heere Howsoeuer for substance of matter it much mattereth not what reading wee choose because the drift and intent of them all is one to teach vs who they bee to whome the rewarde of euerlasting life shall bee rendered namely to such as by patience continue in goodnesse yet I do followe the first reading as carrying a plaine sense agreeable to the scope of Paul though with some transposition of the words and hauing diuers good interpreters as guides vnto me of this my choise The words do containe two markes of such as shall inherit eternall glorie and honour One is that they patiently perseuer in doing good the second is that they seeke eternall life this is the butte and end of their desires not worldly things as riches honour pleasure but that life which lasteth for euer and euer euen so long as God himselfe who is this life dooth last and endure of these two markes let vs deale with the latter though it be not first named in the Text. Tim. What do yee meane by eternall life and what is it to seeke it Silas By life is meant the happinesse of the Saints in heauen and it is called eternall because there shall bee no end of it also to seeke it is to feele a want of it and with great care to desire it and labour to obtaine it Seek it for Place in the assembly of the Saints for Time while it may bee found for Manner heartily and earnestly Tim. What Lesson may be gathered from hence Sil. That this is the marke of a godly man to desire and study aboue all things how to bee saued in the day of iudgement This indeede is the desire of the wicked euery one hath a desire to be saued but in diuers things their desires do differ from the desires of the godly First the desire of the godly is constant so is not the desire of the wicked who desire it by fits Secondly the godly desires saluation that God may be glorified in his mercies which comes of grace the wicked seek their owne welfare because they would be happy which comes of nature Thirdly the wicked so desire saluation as they do not minde the way thither which is wel-doing or a iust and godly life the godly in his desires is lead as well to the way and meanes as to the end and scope Tim. Then there is a necessity to do good workes or to line well seeing this is the way which conducteth to happinesse Sil. True there is so because God commaundeth them and appointed them as the course wherein his children must runne towards heauen but these good workes cannot bee done without many difficulties and perils and therefore wee haue neede of patience and perseuerance which is the second marke of him that shall be heire of heauen Tim. What call ye patience Sil. It is the grace of God whereby we are strengthened to endure troubles for wel-doing vnto the end Tim. Is it requisite that they that seeke eternal life continue to the end in wel-doing Silas It is so and for many iust reasons as first that God is constant in his loue towardes vs therefore our loue and seruice to him ought to bee constant Second is Christs example who kept on his course in wel-dooing through many afflictions Heb. 12 2. Thirdly eternal life is promised only to such as continue to the end Math. 10 22. Fourthly eternall death is threatned vnto such as faint and giue ouer before they haue run to the end Fiftly the wicked are constant in il-doing Sixtly many godly persons haue abid with patience in wel-doing whose steps we must tread in Heb. 6 12. to these may be added Gods commandement Tim. Which are the especiall things that discourage men in wel-doing Silas First losse of goods Secondly danger of life Thirdly reuilings and slanders raised by Satan wicked men Lastly the great labour and paines that belongeth to wel-doing Tim. How shall Christians arme themselues against these binderances Silas By considering these few and such like things First that it is better to loose the worlde then to loose our soules Math. 16. 26. Secondly that such as will loose their liues for Christs sake shall saue it Thirdly that it is a blessed thing to be reuiled for righteousnesse sake Lastly that the paines about godlinesse will bee recompenced by the fruit which followes and there is more labour a great deale in committing sinne then in doing good works Tim. What is the fruit and reward of godlines or of a godly life Sil. Glory honour immortality Tim. What do we learne from these words Sil. That the godly how infamous soeuer they bee in the world yet they are glorious with God and honourable in his sight for they shall be placed on his right hand and set vpon thrones Secondly that their glory is immortall and neuer withering Thirdly that their estate is full of manifolde glory which the Apostle would teach by the heaping of sundry words here as if there were not words enough to expresse their happinesse seeing therefore the end of well doing will be such we ought with patience to abide and continue in well doing Tim. But how shall glory be rendered vnto Infants according to their works which they haue not being vnable to do thē or howe can they which repent at the last houre haue their reward according to patience and continuance in well doing seeing they do not perseuer Sil. For Infants which be glorified they are saued by the free election of GOD by grace of the couenant and also by Christ into whome they are ingrafted by faith which would be fruitfull in good works
worke done so doth not the Hypocrite he looks to the act onely being carelesse of affection The one doth rather desire to be then to seeme to be the Hypocrite is quite contrary The one cleaueth to the Lord with purpose of heart the other is wauering and vnstable The one is led to good or to shun euill with regard of fauour or feare the other that hee may please God The one complaineth of his infirmity rather then hee will praise his good deedes the other delighteth to heare of his owne good doings The one saith little doth much the other doeth little and talketh much The one doeth cloake bad actions with good pretences so will not the other Tim. What further obseruations and instructions from this Text Silas First vpon this text is grounded the distinction of the inward and outward Sacrament Also of the visible and inuisible Church Secondly that as euerie Sacrament hath a Signe and a thing signified so these two are euer ioyned in the right vse of the Sacrament the one taken outwardly by the sense the other inwardly receiued by the spirit Lastly that grace is not tied vnto the Sacrament which some haue without grace and the benefites promised the thing of the Sacrament is separate from the signe vnto all beleeuers CHAP. III. DIALOGVE I. Verse 1 2. 1. What is the preferment of the Iew or what is the profit of Circumcision 2. Much euery way because vnto them of trust was committed the Oracles of God Timotheus IN few wordes lay downe the sum and order of this third Chapter Sil. The Apostle stil goeth on to proue the Iewes to be guilty thorough sinne of Gods wrath that whatsoeuer prerogatiues they had on Gods part to grace them yet because of their vnbeliefe and other transgressions they were no more iust before God then the sinfull Gentiles as he confirmeth by sundry authorities diuine out of the Prophets and Psalmes whereuppon hee inferreth that by the workes of the Law none be iustified in the sight of God and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle that all elect sinners bee they Iewes or Gentiles are iustified without the workes of the Law by the faith of Christ. Touching the generall parts of this Chapter they bee these three First is a confutation of diuers cauils and calumnious Obiections which the Iewes might mooue on their owne behalfe out of such thinges as Paul had written vntill verse 9. The second from the 9. Verse vnto the 21. wherein he both propoundeth proueth the quality both of Iew and Gentiles in the case of sin and damnation In the third and last part he inferreth and by vnanswerable reasons demonstrateth this affirmatiue proposition All men bee iustified by faith from verse 21. till the end of the Chapter Tim. What is the drift of this present Text Silas To bring the Iewes the better to the sight of their owne sins and wretchednesse by answering such things as they obiected for their owne defence For it might trouble them which the Apostle wisely foresaw to heare Paul so extenuate Circumcision and other priuiledges Tim. What is the first Obiection and how doth the Apostle answere it Sil. The Obiection is this If notwithstanding Circumcision yet the Iew and Gentile be alike sinners and miserable wherein then is the preferment of the Iew in what doth he excell the Gentile For it were absurd and iniurious vnto God himselfe to equall the Gentile vnto the Iew. To which the Apostle so answeareth as leauing them equall for guilt of sinne yet he giueth to the Iew his prerogatiue Tim. What be the parts of this Text Sil. Two First a question in the first verse Secondly an answer in the second verse Tim. What learned we out of the Question Silas Three things First how hard a thing it is to bring men to yeelde to their owne conuiction and condemnation Secondly that men naturally do affect excellencie to bee thought better then others Thirdlie that such Ceremonies as men are accustomed to they cannot abide to haue them reproued And adde this as a fourth That Preachers must wisely preuent and remoue what may be scrupulous to the weake or occasion of slander vnto the malicious persons Tim. What did we learne of the answere Silas The Wisedome of the Apostle who in reporting the preferment of the Iewes doth not onely stand vpon the vertues of the Iewes but-onely reckons such things as were meete and belonged to God being his benefits least they should be proud For he doth point at many things in that hee saith Much euery way yet mentioned onely the Oracles of God as the chiefest of his sauours which is signified by the word First noting not an order but the dignitie of this priuiledge as generall containing the rest and most excellent surpassing the rest Tim. Whence did he setch this word Oracles Silas From the Gentiles who vse to cal the answers which were giuen by Apollo at Delphos by the name of Oracle Tim. What did this teach Sil. That wee should not put Religion in wordes when wee may vse them without any wrong vnto the truth Tim. What is meant heere by the Oracles of God Silas All the Scriptures of the Old Testament both Moysaicall and Propheticall but especially the free promises of grace and saluation by Christ. These Oracles were committed to the Iewes not as another mans thing laide to pledge but as their owne treasure to be enioyed for their vse to instruct and comfort them if they could haue vsed it well Howbeit thorough their owne fault they serued not to this end and so they lost the right of this prerogatiue so as it nothing profited them Tim. What instructions were giuen from hence Sil. Three that to haue the word of God amongst vs is the greatest priuiledge and sauour that God giueth to any people because hereby Gods counsell for our saluation is reuealed and men are called to the kingdome of heauen and to other fauours concerning the life to come therefore we ought to esteeme and loue the worde aboue all other things because God will not let the contempt of such a precious treasure goe without reuenge Secondly wee learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde which should woorke in vs great care of thankfulnesse to God with study and an earnest desire of pleasing him Thirdly wee learne that the office of the Church toward the word is to be a keeper of it for it is of trust committed to vs as a iewell to be kept the duty of the Church herein doeth consist in foure particulars First to interprete and giue the true sence of the worde Secondly to seuer it from all false and bastard Scriptures Thirdly to propound foundly the doctrine of the worde to the Children of the Church Fourthly to preserue the doctrine vncorrupt and to punish such as depraue it and herein the
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
turned ouer to the Iustice of God For if men once come to this passe to bee cauillers against the knowne truth there is little hope of them their iudgement is peruerted and their heart filled with pride and obstinacy therefore to be auoided as Dogs or Swine DIAL VI. Verse 9 10. What then are we better then they No in no wise For wee haue before accused both Iew and Gentile that they are all vnder sinne as it is written There is none righteous no not one Tim. WHat is the drift of this Text Silas To prooue all men whether Iew or Gentile to bee alike sinners by the testimony of Scripture The words haue first an Obiection in the person of the Iewes Secondly the answer of Paul which takes from them occasion of glorying too much in their Auncestors Tim. What learne wee heereby that Paul putteth himselfe in the same ranke of sinners Silas The wisedome that ought to bee in Teachers by all meanes to mollifie their reprehension of sinners and namely by taking in themselues when they may do it with truth Secondly that there is amongst men a communion or incorporation of sinne Tim. Is not this contrary to the first verse where he saith the Iewes were better then the Gentiles And now he makes them both equall Iew no better then Gentile Tim. No for there he meaneth that the Iewes were better in respect of God and his benefits vppon them heere he maketh them equall in respect of naturall corruption beeing alike sinners by nature the Iewes had a preferment of fauour to be Gods peculiar people to haue his Law and Prophets but concerning their manner of iustification before God by faith not by works it was all one to Iew and Gentiles all being sinners Tim. What did he meane by all being vnder sinne Silas That all men are vnder the guilt and punishment of sinne which is a matter of such daunger as it were better to haue the whole weight of the world vpon vs then to bee vnder the burden of one sin because the wrath of God which is the heauiest thing in all the world doth hang and lye vpon sinne and sinners for euer Vnder which condition all men without exception that are but meere men do lye Iohn 1 8. Tim. Whereof doth this admonish vs Sil. First of the miserable condition of al mankinde through sinne Secondly it stirreth vp our mindes to thinke vpon and looke after a Sauiour Thirdly it doth teach vs to reproue others with compassion considering our selues be sinners and in the same case and condemnation Gal. 6 1. Tim. How doth he proue the guilt and condemnation of all men Silas By authority of Scripture Psal. 14 3. Tim. What learne wee from this Silas That al Diuine truth must be proued by Scripture because the Conscience is not perswaded of anie sauing truth till it heare God speake who now doeth not speake to vs but in his word onely Secondly hee speaketh to his Church in Scripture onely and his voice alone is sufficient to perswade all truth For the word of God is perfect Psal. 19 7. Tim. From what Scripture doth he fetch his first Authoritie Sil. From Psal. 14 3. There is none rigtheous no not one In these words all men be comprehended as it appeareth by the vniuersall particle None Also by doubling the deniall No not one That is none at all one or other Tim. But were not Adam and the Man Christ righteous Silas They were so but Christ was more then a man and Adam was righteous before his fall This sentence must be vnderstood of meere men such as they be since the fall of Adam as for Dauid Iob Zachary with other righteous men they are indeede called righteous but it was with vnperfect righteousnesse inherent or imputed to their Faith or by comparison as in Genesis 6 9. Tim. What is meant heere then by righteousnesse Silas One that is perfectly conformed to the will of God in all his thoughts wordes and workes without any fault or defect Of this sort of men there is not one to be found in all the stocke of Adam The reason is because al men are conceiued in sinne and after their new birth they haue sinne still dwelling in them Rom. 7 verse 14 15 16 17 18 c. Tim. But it is only mens actions that are not righteous the persons of the elect are alwayes righteous Silas This Text speaketh of persons no man again if persons bee righteous then the actions are not nor cannot be vnrighteous Tim. What followes of this Silas That all haue neede of the righteousnesse of Christ apprehended by faith that they may stande iust before Gods tribunall seate seeing all and euerie one be in their owne persons destitute of righteousnes nay full of vnrighteousnesse DIAL VII Verse 11 12. There is none that vnderstandeth there is none that seeketh God they are all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one Tim. VVHat is the drift of these Scriptures Silas To condemne all mankinde of sinne and therefore voyde of true righteousnesse wanting Christ who alone is the iustice of sinners Tim. Wherein doth the corruption of sinne appeare Silas First in the vnderstanding by ignorance Secondly in the affection by frowardnesse Thirdly in the actions by doing euill and leauing good vndone Or thus he accuseth the Iewes first of iniustice Secondly of blindnesse Thirdly of falling away Fourthly of deceite Fiftly of cursing Sixtly of cruelty Seuenthly of discord Eightly of prophanenesse Tim. Why doth hee say That all men are without vnderstanding Silas Because all men naturally doe lacke the true knowledge of God to Saluation euen as blinde men who for lack of eies see hot the Sunne though it shine neuer so bright and note that Paul setteth downe by negation what the Psalmist spake affirmatiuely keeping the sence though not the words by his Apostolike authority Tim. What was obserued here Sil. The pollicy of Sathan doing to all men as the Rauens do to the Lambs whose eies they first pick out when they will deuoure them Secondly the misery of man being in his most noble part that is his vnderstanding wounded and spoyled so as he perceiueth not the thinges of God nor can do 1 Cor. 3 14. Tim. Why doth he begin with the vnderstanding Sil. Because on this dependeth the whole life which cannot bee but euill when the minde is naught for ignorance is the mother both of errour Yee erre not knowing the Scriptures and of prophanenesse as it is written Ephe. 4 18. Tim. What learne wee from hence Sil. First to be humbled for our ignorance Secondly to pitty others that remaine still in ignorance being ready to instruct them and to pray for opening their eies Thirdly to thanke God for sound knowledge if wee haue any Fourthly to pray to God for an vnderstanding heart for wee haue it not by naturall instinct Tim. Why doeth he
the promise therefore also he had righteousnes by beleeuing Thus most commonly the purpose and connexion of this text is laide downe by interpreters But Maister Beza and Paraeus wil haue it not a new argumēt to proue the principall thing in question viz that righteousnesse is by faith for this is not the thing concluded but the medius terminus or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith not they which walke in the steppes of his circumcision or works for the lawe viz. workes of the lawe naturall or written is nothing to this child-ship as I may speak reason is because the promise giuen to Abraham to bee heire of the worlde or to haue the world his inheritance came to him by the righteousnesse of faith therefore they which walke not in Abrahams workes but in his faith be his children as Abraham became their father not by his working but by beleeuing If this sence and coherence be iudged best then by world the beleeuers dispersed and scattered ouer the worlde is meant also there is an Ellipsis of the worde giuen which should bee added to promise and the particle disiunctiue or hath couched in it a close obiection as thus Be it that the promise of being father of many nations and heire of the world were giuen to Abraham on condition of his beleeuing yet to his seed it might be on condition of workes no saith Paul in no wise the reason is rendred in the next verse because so the promise of the inheritance and faith should be void and of no effect Tim. What is meant here by the world as you doe Iudge Sil. Some say the land of Canaan at least typically and mystically some by it vnderstād all the beleeuers which are dispersed through the worlde as is aforesaide some by it vnderstand all the creatures of the world which are the inheritance of Abraham and euery faithfull person and I take it to be meant of the world to come euen of the possession of saluation in heauen of the celestiall inheritance That this is the meaning may appeare by the whole former treatise of iustification also by the 14. verse of this Chapter wherein by heire none can bee meant but the heires of eternal life if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other it is not a misse Tim. What learne ye hereby that this inheritauce of heauen dependeth vpon the promise of grace Sil. That beleeuers may surely looke to haue it in the end because the promise doth not deceiue seeing it is his promise which cannot lye Secondly wee learne that it behoueth the faithfull to haue an eye still vpon the promises and to haue their refuge thither when they shall be assaulted as a chased Hart flies to the colde broke and the fearfull Coney to the rocke or borrow so wee being tempted run to the promises Tim. Vpon what condition was this promise giuen or made of God to Abraham Silas Not vpon condition that he should fulfill the Law because the Lawe was published long after the promise and therefore could be no condition thereof againe none can possibly keepe the Law But the promise was giuen vpon condition of beleeuing namely that Abraham his seede should embrace it by faith Tim. What doth this shew vnto vs Si. The necessity of Faith in that we are not partakers of the promises without it 2. the excelency of faith that to it the greatest promises are made Lastly frō hence we are exhorted to labour and striue to attaine the guift of Faith and to encrease it if we haue it labouring against hinderances Let this be further noted that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance yet it cōprehends the church of Christ ouer the world as a spirituall heritage yea the right to temporall things in this world 1 Cor. 3 21. and all this thorough Christ the promised seed DIAL VIII Verse 14. For if they which bee of the Law bee heyres then is faith but vaine and the promise made of none effect because the law causeth wrath for where no Law is there is no transgression Tim. WHat is the drift of this Text Silas To proue that the inheritance of heauen is not giuen on this condition that the Law be fulfilled by vs and therefore it is giuen on condition of beleeuing This is proued by a reason taken from absurdities or from contraries which is thus That if the inheritance be got by fulfilling the law then faith is void and the promise of none effect or more plainly thus If saluation bee giuen on condition of woorking or doing then it must needs be that faith which beleeues the promise is idle and so the promise is also idle and frustrate which were an absurd thing either to thinke or speake so for God neither doth or promiseth ought in vaine Tim. Hath the reason good waight and firmenesse if it bee framed from the law of contraries Sil. Yea for to haue saluation by merite of our workes and to beleeue that it is giuen vs by vertue of a free promise these two are so contrary that if merit bee granted beleeuing is clean destroyed and if beleefe be taken away then the promise vanisheth the promise the law workes and fauour in this case of iustification cannot agree together as Rom. 4. 4. Tim. What is meant by them which be of the law Sil. This phrase in Scripture signifieth two things first by them of the law is meant the Iewes which are circumcised to whom the law was giuen Secondly such as challenge claime saluation by merit of works or vpon condition to fulfill the lawe so it is taken here now the lawe thus taken for merit of workes doth suppose a debt destroyeth grace being quite opposite to the promise Tim. What is meant by this that faith is vaine and the promise voyd Sil. That is to say faith should be required of vs in vain and the promise of God made in vaine if the inheritance of heauen came by workes but it were a very absurd and wicked thing to say thus as apeareth by these reasons First because God doeth nothing in vaine Secondly because none can in any wise keepe that condition of fulfilling the law therefore the promise of grace and faith bee most needfull and necessary without which our mind would alwayes be full of distrust the law being vnpossible Tim. But if the law and the promise be so contrary that the putting of the one destroyeth the other howe is it that God hath annexea so many promises to the law Sil. There is a difference to bee put betweene the promises of the law and of the Gospel for the promises of the Gospell bee of remission of sinnes iustification the holy Ghost saluation these are not made to the lawe that is
it may not be applied to licentiousnesse I astly wee are not to bee ignorant that it is neuer seuered from some doubting which is moderated and ouercome by a true and liuely Faith Tim. How can our Faith be certaine and yet be moued to doubting Sil. Yes for these come of diuers grounds certainty of faith springeth from the nature of faith and from the truth and power of the promiser Rom. 4 20. but doubting commeth from the weakenesse of faith as shaking commeth from the palsy not from the hand Tim. What is the vse of all this Silas First it administreth a maruailous great comfort to such as haue obtained grace to beleeue truly although weakly for they bee without hazard of perishing and certaine to haue saluation Secondly an admonition to labour hard for faith and to preserue it when we haue it Lastly that the Papists must needs doubt of their saluation and be fearfull seeing they will haue the promise of life eternall fulfilled vnto them vppon the merit of their workes and not on their faith only For they are alwayes doubtfull whether they haue merited sufficiently they know not when they haue done works enough yea in their Tridentine Councell they commend no other faith but coniecturall euen a bare opinion and haesitation condemning ful assurance or certainty of faith for impious presumption allowing not certainty of grace without a speciall reuelation from heauen DIAL X. Verse 17. As it is written I haue made thee a Father of many Nations euen before God whom he beleeued who quickened the dead and called those thinges which bee not as though they were Tim. WHat things be contained in this Text Silas Foure thinges First hee proueth by the word of the promise that Abraham is the father of beleeuing Gentiles as it is written Secondly hee she weth how and in what manner he is their father before God Thirdly he commendeth Abrahams faith in respect of that whereunto it leaned which is God himselfe Lastly God is described by two effects impossible to art or nature First quickning the dead secondly calling thinges which were not as though they were here is the second mayne part of this chapter namely a degression into the praise of Abraham Tim. From whence is the authority fetched which is here brought to proue the beleeuing Gentiles to bee Abrahams children Sil. Out of Genesis 17. 5. which Oracle contayneth the Etymology or notation of Abrahams name Tim. What is here meant by many nations Sil. All such as should beleeue of what nation or people soeuer they were Tim. In what sence is Abraham called their father Sil. First because he was a patterne of faith to all beleeuers Secondly because he was a teacher of that saith being a Prophet Gene. 20. 7. Thirdly and chiefly because all beleeuers haue fellowship with Abraham in those promises concerning the Messias which were made to him Tim. But how came Abraham by this honour to bee the father of all beleeuers Sil. By the vertue of Gods free promise beeing beleeued by him therefore Abraham had not this honour by workes Tim. But how and in what manner is Abraham the father of all beleeuing people Sil. That is expressed in these words before God which wordes bee taken diuers wayes of interpreters some expound it thus before God that is to say as God is or after the example of God who is father of all people Gentiles as well as Iewes so is Abraham a father Some againe expound it thus before God that is so he is a father as the fatherhoode of Abraham cannot bee vnderstood by mans reason but by the Spirit of God But these words before God are to bee vnderstoode of a spirituall kindred such as hath place before God in his sight and account and maketh vs accepted in his sight there is great necessity hereof because sithence the blessing of sauing health is contayned and shut within the seed of Abraham therefore wee must bee Abrahams Children according to faith that we may be partakers of life eternall Tim. What is the instruction from hence Sil. That the Iewes which are Abrahams children onely according to the flesh by carnall generation are not so precious in Gods sight as the Gentiles which beleeue for these are properly children and heires of heauenly Canaan where of the earthly was but a type and a shadow Tim. What is that whereunto Abrahams faith doth leane Sil. It is God whome hee beleeued now to beleeue God is not only to giue credit to his word but to put confidence in his mercifull promises for faith cannot find any stay vntill it come to God because hee onely is infinite in power as well as in trueth and goodnes for hee alone can produce a beeing out of a-not-beeing and restore life to things dead Tim. What testimony did God giue to Abraham of his infinite power and omnipotency Ril Vnto the persons of Abraham and Sarah who in respect of generation were as good as dead for she was both barren aged and past bearing and hee was an hundered yeare olde so as there was in reason as much hope of the dead to engender as of them This of quickning the dead may be stretched further euen to the particular raysing of some who were naturally dead as Lazarus and others as also to the generall resurrection of the dead at the last day in both which respects God doth quicken the dead also the Saints while they liued haue had often experience of this effect of Gods power namely that being often as it were dead in their owne opinions by greate sicknesse or very perillous daungers they haue beene suddenly and mightily reuiued as Daniel in the den Isaac on the Mount Moriah Ioseph in the pit Moyses in the water and Peter on the water nay further this hath also place euen in soule cases for while some that haue thought themselues no better then dead and lost men in respect of their many and fearfull sinnes haue yet bin quickned by Gods mighty grace and restored to hope as Iob Dauid and others Lastly in order of Nature this hath place for we yearely see thinges as Hearbes Plantes and other creatures dead in winter reuiued in the spring time Tim. Whereunto should this serue Silas To teach the godly in their greatest extreamitics to fixe the eye of their minde vpon Gods Almightinesse that they may haue comfort knowing that they haue to do with a God that can say to the dead Liue they shall liue Also to ground all their prayers vppon his power as the chiefe prop of faith Tim. Whereunto do ye refer that which followeth of calling things which are not as though they were Silas Vnto the Gentiles which of no people were made a people by Gods especiall calling These words haue yet a larger sence for God fulfilled them in the first creation wherein by his word onely hee made all things of nothing also he daily fulfilleth them in the regeneration of the
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
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
stead of not stirring raging it doeth moue and trouble our mindes to see and to feele it For sin is neuer truely dead in any natural man but counterfotly and in seeming onely while the knowledge of the law is absent there is a true death of sin by the Holy Ghost as Chap 6. 2 3. and a dissembled death while the law is hid from vs. Tim. What doth the Apostle meane in the beginning of the 10. verse when he said he dyed Sylas That is while before hee seemed to himselfe to bee aliue nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation through the breach of the law hence came death not frō the law as he sheweth by his owne example Tim. What instruction haue we from hence Silas This that the law serueth to kil men by shewing and making them feele that they are dead and most wretched by reason of their sinnes Some are thus killed to destruction as Cayne Esau and Iudas and such as wholly despaire Others are killed vnto saluation as Paul and such as by their despaire are driuen to Christ when they are brought to see nothing in themselues saue matter of eternall misery and bee out of hope euer to bee saued by any goodnesse or strength in themselues this causeth them to looke about for succour from elsewhere DIAL VII Verses 10 11. The same commandement which was ordayned to life was found to be vnto me vnto death 11. For sin tooke occasion by the commaundement and deceiued mee and thereby slew me Tim. VVHat is the drift of this text Sil. To prooue that the lawe is not properly the cause of death but sinne verse 10. and withall to shew how it is that sinne did slay and kill Paul namely by deceiuing him verse 11. he cleareth nowe the lawe from being cause os destruction as before from being cause of sin Tim. How is it proued that the law is not the cause of death and of Gods wrath Silas Because on Gods part it was ordained vnto this end that it might giue life but sinnefull lustes stirred vp in Paul by occasion of the law deceiued him and by that deceiuing slue him spiritually so sin is the proper cause and by it selfe of death law is the occasion only that by the deceit of sin abusing it Tim. In what meaning doth the Apostle say that the commandement is ordayned to life Silas It teacheth what end and vse there is of the lawe in respect of it owne nature that is if so it be obserued it doeth giue life eternall For so it forbiddeth euill things and commandeth good things as it propoundeth the promise of life to the perfect doers of it as it is written He that doth these things shall liue in them Leuit. 18 5. Indeed the Apostle sayth Gal. 3 21. That the lawe cannot giue life and Rom. 8 3. that it is impossible for the law to giue life But the fault hereof is not in the nature of the law which of it selfe is a worde and oracle of life like to the fountaine whence it flowed but in our weaknesse which cannot fulfill the perfect righteousnesse of the law whence it is that it cannot giue life as the Sunne cannot giue light to him that hath no eyes to see it nor Christ cannot giue righteousnes to him that hath no faith to receiue it Tim. How doeth the Apostle meane that the commaundement was found to be to him to death Silas Thus much that at length he felt it to be so for the law when he rightly vnderstood it made him perceiue that hauing in it owne nature a good vse euen to giue life that accidentally and besides the nature of the law it proued to him the cause of death insomuch as by breaking it he felt himselfe guilty of death and damnation For the proper cause of death and damnation it is sin or our natural corruption deceiuing vs which abusing the ministry of the law by being stirred vp by it the more brings forth of it owne nature properly and by it selfe death and damnation Thus sin as the true cause doeth produce death and the law occasionally doth produce it Tim. Open this somewhat more playnly and fully vnto vs how death comes of sin by the occasion of the law and how sinne deceiued Paul the Apostle being in his Pharisaisme Sylas Thus when wee begin to knowe the law rightly we see and feele our sinnes which before wee did not and that thereby wee are woorthily adiudged to damnation in hell fire This cannot bee carnestly thought on but that it will bring vs to some taste of destruction in which respect though wee doe liue in our bodies yet we are said to bee slaine by sin and to be dead For as a malefactor condemned who by feare feeling of his death approaching looking for it euery minute with terrour may be said to tast of death and to die before he be dead so it was with Paul being vnregenerate and so it is with all the elect when the law hath effectually conuicted them of death through sin they haue a sence of death eternall which breedeth great heauines and disquietnes in their minds Tim. What instruction is to be gathered from hence Silas That there is none of yeares which are partakers of the life of Christ and of his righteousnesse vntill by the preaching of the lawe they haue such a sence in regard of their sinnes that they feele themselues dead this is the course that God taketh with all his children to kill them before hee make them aliue to humble them in feeling of their own dead-sick and damnable estate before he heale them and saue them The reason hereof is because till men be brought to a through-sight sence of their own dsmnation they will neuer secke after Christ nor desire him without which they can neuer finde him nor haue him God hauing so ordained it that by seeking we shall find him Secondly the health and saluation by Christ becomes more sweete and precious to men that first haue felt themselues lost and damned without him as health is more pleasant after sicknesse liberty after bond plenty after scarsity faire weather after foule peace after warre therefore to haue his grace highly esteemed God vseth to bring them very low that shall enioy it Tim. What is the vse of this Doctrine Sil. First to stir vp secure sinners to labour much to be brought to the feeling of their owne deserued damnation that they may become capable of the grace of Christ vnto saluation Secondly to comfort those which bee humbled to Hell gates in the sence of their sinnes seeing by this meanes God is a preparing of them for his Sonne to become meete to bee his members by faith Lastly to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes to be thankfull in word and deed for such a deliuereance This is
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
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
doe not once looke after heauenly glory whatsoeuer they professe much lesse seriously nay they doe persecute the seruants of God which doe put their trust in God and hope for his glory 2. Tim. 1 11 12. also 2 9 10. Thus the loue of the world and strength of sinfull corruption hath quenched that desire and hope of the wicked concerning heauenly glory which still liues in vnreasonable creatures this is a miserable condition Secondly in respect of the godly this must serue first to checke and reproue the weaknesse and coldnesse of their desires after celestiall glory where of the very creature is so greedy Secondly to prouoke and whet themselues to a more eager thirst and longing after it by example of the creature and in consideration that the same glory doth especially belong to them in a more speciall manner and measure and therefore ought in an especiall sort to be coueted of them for which purpose very great care must be had as for the mortification of al sinfull corruptions so chiefly for the crucifying of the world to themselues because heauen is more or lesse desired as worldly things are more or lesse beloued of vs. Tim. What is the reason that the creature is kept from his desired end to wit his perfection Silas That is declared in the 20. verse to be the vanity that is the vanishing and flceting condition of the creature consisting in bondage and corruption Tim. What is meant by being subiect vnto this vanity Sil. To be put vnder such a condition or to bee ordained to be vnder such an estate as is vaine and corruptible Which vanity commeth vnto it not by it owne will and inclination for we all know that all creatures doe desire their owne preseruation and perfection but by the commandement and will of their Creator which hath thereunto subdued it Tim. What doctrine ariseth from hence Silas That all the creatures of God which bee vnder the third heauen bee liable to vanity beeing at the first created of God in a most noble and excellent condition The reasons heereof is first mans sinne deseruing it to be so Secondly Gods counsell appointing and ordaining it to be so to wit that they beeing made for mans sake should stand or fall together with him Tim. What vse of this Doctrine Silas It admonisheth vs how much God is offended with mans sinne in that he punisheth the very creatures for it Secondly to humble man in consideration that all the creatures are impaired and made the worse for his sinne Thirdly seeing all creatures partake with vs in our punishment it should cause vs to bee mercifull vnto them which need our mercy and be in our danger What concernes this matter shall bee further handled in the next verse DIAL XX. Verse 21. Because the creature also shall bee deliuered from the bondage of corruption into the glorious liberty of the Sonnes of God Tim. VVHat doth this Text containe Silas A promise to the creature of deliuerance from misery vnder which it lyeth by the appointment of God for mans sinne Tim. What is meant by the creature and what is it to be deliuered Silas By creature is meant the whole frame of the worlde the insensible creature and whatsoeuer GOD made which is voyde of reason or sence And to bee deliuered is to bee set free or at liberty quit and exempted Tim. From what shall the creature be deliuered Silas From bondage and corruption These words to bee bond or subiect to corruption expound the worde Vanity and signifieth corruption or a corruptible estate whereunto for mans sinne the creature is bounde and subiect Tim. Wherein dooth this corruption of the Creature appeare Silas In these things First it is wearied with continuall labour for our sake Secondly manie creatures loose their liues for our vse and at our pleasure Thirdly all of them are forced to doe seruice vnto the diuels which range in the aire or to the lustes of wicked men Fourthly their beauty force and glory is by reason of mans sinne often impaired Lastly they are subiect to a dissolution in the end in such sort as they bee now they shall be no longer Tim. What is meant by the Sonnes of God and vvhat is their liberty Silas By Sonnes of God is meant all the Children of GOD whether his Sonnes or Daughters by a 〈◊〉 as man signifieth often both man and woman Psal. 1 1. and by their glorious liberty is signified such a libertie as shall not onely free all beleeuers from all manner of euils either of crime or paine but be accompanied with vncomparable glory and honour Tim. What is meant by into Silas So to be deliuered as to be partakers of the liberty and glory of the godly Chrysostom reades dia for the glorious liberty of the sonnes of God as if the end or finall cause of their deliuerance wer pointed at namely that as God made the worlde for man and for man subdued it to vanity so he would deliuer and restore it for men euen to illustrate enlarge the glorie of Gods Children Tim. What is the Doctrine to bee Learned out of this Verse Silas This the world with the creatures therein shal be set free from their seruile corrupt condition euen at that day when God shall perfectly glorifie his Children in soule and body Tim. What manner of freedome and deliuerance shall this bee Silas Of the manner of deliuerance of the creatures there be two opinions The first opinion is that it shall bee by abolition or annihilation making the creature cease to be at all which is a kind of deliuerance because if the creature be not at all then it can no longer be vnder vanity bondage and corruption The second opinion is that this deliuerance shall bee by a chaunge of qualities the creature being altered into a better estate as a man is changed in his regeneration his substance remaines the same a newe quality of holinesse is 〈◊〉 brought in or as Golde is altered in the furnace the drosse beeing remooued it becomes more pure so the world shall be but purified and restored to his first perfection but not wasted to nothing And this last opinion do I hold to be the truest and that for these reasons following The first is by the 〈◊〉 of Scripture teaching that the world shal bee but changed and renued Psa. 102-26 27. Esay 66 22. and 65. 17. And in this last place as in our text also there is promise made not of annihilation but of a restitution of the worlde that it shall not vtterly be extinct but renued as Peter expounds it 2 Pet. 3. 13. Secondly as the world was but changed and cleansed at the first by water so it shall bee no otherwise at the last by fire that was only changed and not quite destroyed so shall this be Thirdly our Text doth not barely say the creature shal be deliuered but addeth into the glorious liberty of
the sonnes of God which plainely shewes that their deliuerance is another thing then beeing brought to nothing euen a communicating with the sonnes of God in one part of their glory to wit in incorruption and immortality which the creature had by Creation and by naturall instinct still desires to recouer it as verse 22. Fourthly euery creature desireth it owne preseruation naturally and abhorreth destruction therefore it is not a bringing to nothing this deliuerance for the creature woulde neuer desire that that is against nature Fistly Peter in Acts third verse 22. speaketh of restoring not of men onely but of all other things Lastly the same Apostle Peter exhorts vs to liue without blame because there should be new heauens and new earth all this doth argue and strongly prooue that this deliuerance of the creature shall not be by a reduction into nothing but by an alteration into a better estate The restitution of the creature shall be like the resurrection from the dead but what shal be the particular properties workes and vses of all and euery creature after the last iudgement let no man enquire because it is not reuealed in the worde 〈◊〉 heere is place for that which Tertullian calleth a learned ignorance Tim. What profit is to be made of this trueth Silas First it serues to strengthen our faith concerning the certainty of heauenly glory because the naturall appetite of the creature after heauenly glory is not in vain Secondly it warneth the godly not to be troubled with the confusions and disorders of the world because one day God will bring all these thinges into better frame Thirdly it must call our hearts from the imoderate loue of money and other riches because these being no part of the world must be consumed burnt vp by the fire therefore it is a folly to loue them too much Fourthly it should stirre all men to endeuour earnestly newnes of life because if the creature cannot enioy glory vntil it be first cleansed and changed then much lesse we before we be purged and purified from our spots of sinne by continuall repentance Tim. What other Doctrine is to bee raised out of this 21. verse Silas This that the creature is vnder great misery vntil the time of restoring commeth Their misery standeth in two things the first is bondage in that they are driuen to serue wicked men diuels The second is corruption in that many liuing creatures perish for vs dayly and such as are without life shall bee dissolued and changed The reason heereof is first Gods decree appointing it to be so as the euent hath declared for nothing fals out in time which was not decreed before all times The second reason heereof is Mans sin for whose sake and vse as God created the world at first in perfection so when he being Lord of the creature transgressed the world was impaired and subdued to corruption through his disobedience As the primum mobile like a wheele dooth carry about in his motion all the other Spheares so the good euil condition of the creature dependeth vpon men Tim. But was this righteous in God to curse the Creature which sinned not Sil. Yea verily First because the onely will of God is the Soueraigne cause of all righteousnesse Secondly if ciuill Iustice of earthly Princes may without wrong punish traitors themselues and their children also much more rightfully may diuine Iustice for the treason of Adam curse the Creatures which were made for his sake Tim. What vse are we to make of this point Silas First it teacheth patience in afflictions for the godly shoulde not faint in their calamities seeing the creature quietly suffereth misery for their sake Secondly this should moue vs to abhor sin which is such a venomous thing in that it hath infected all creatures aboue vs about vs and beneath vs. Thirdly it must mooue vs to pitty the creature being liable and subiect vnto labour wearinesse yea and death for our sakes Lastly it reproueth the cruelty of such as sport themselues in the mutuall murdering of the creature the death and destruction whereof being a part of the curse for our sins wee may not make it our recreation Gods curse may not be sported with I mean it not of the lawfull sport by hawking hunting c. where the vse of the creature for sustentation of out life is sought after For all creatures giuen to man to vse may for his vse be killed yet with the least cruelty DIAL XXI Verse 22 23. For wee know that euery creature groaneth with vs also and trauaileth together vnto this present time not onely the creature but we also which haue the first fruits of the Spirit euen wee doe sigh in our selues waiting for the Redemption of our body Tim. VVHat doth this Scripture containe Silas It further prooues the certainety of heauenly glory by a double desire the one of Gods creatures verse 22. the other of Gods children verse 23. Tim. In what words is the desire of the Creature set downe Silas In two borrowed speeches the one of groaning together the other of trauailing in paine The former is taken from such as sigh and grone vnder a common burthen which is too heauy for them The other is takē from women which bring forth children with great sorrow and paine Tim. Is it meant that the creatures doe 〈◊〉 together with vs or one together with another Silas Though some take it that their groanes bee on our behalfe and for our cause crauing vengeance vpon the wicked our enemies and desiring liberty for vs yet because this sence doth crosse the beginning of the next verse wher he speaketh of our groning it is rather to be thought that the meaning of the apostle is that the creatures amongst themselues mutually doe with sorrow expect the end of their misery That this is so appeareth first by our owne sence for we doe see that the creatures are vnder vanity and made by the prouidence and commandement of God to serue our necessity Secondly by the word of God which teacheth vs plainely both the originall and end of their misery Tim. What are we to learne now out of this 22. verse Silas Matter of great comfort both for the creature and for so many as are Gods children which consisteth heerein that both their and our vanity and misery shall not onely haue an end but shall end ioyfully for as at the trauaile of a woman in the birth of a child there is ioy when a child is brought into the world so shall the conclusion of our misery be ioyfull and happy both to men and creatures Tim. But haue Gods children no other and surer ground of their deliuery from misery Silas Yes verily for their desire and hope of deliuerance is built vpon two firme grounds laide downe in the 23. verse The first is the sence and feeling of the guifts of the Holy Ghost for they haue the first fruits of
second marke of such as profit by afflictions Silas Vocation or calling Tim. What calling is spoken of in this place Silas Not that which is peculiar to each but that which is common to all the Children of God which is that worke of the Spirit of God effectually drawing the elect through the preaching of the Gospell from ignorance and vnbeleefe vnto true knowledge and Faith in Christ. Tim. What is the instruction from hence Silas This seeing the end of our calling is to bring vs to Faith it must needs be that afflictions shal do them good which are called because to them that beleeue there is no condemnation and therefore all things must serue to their saluation who be called to faith Tim. What is the vse to be made of this point Silas To moue vs to seeke for a true calling because till we be called and doe beleeue there is nothing neyther prosperity nor aduersity that can doe vs good Secondly to moue them to thankfulnesse which haue this calling because they haue receiued one of the greatest mercies of God Tim. What is the third marke of such as shall take benefite by the Crosse Silas That they be such as belong to Gods purpose for that which followes plainly teacheth that this is not meant according to our good purpose as Origen thought Tim. What is heere meant by the purpose of God Silas The decree of Gods election or the eternall good pleasure of his will for the sauing of some by Christ which is as Augustine saith a preparation of the benefits and mercies of God Tim. What are we to learne by this that the Apostle speaks heere of Gods purpose Sil. That the faithfull are beholden to Gods eternall election and purpose for all the good they get by afflictions or any other way For Gods purpose is the soueraigne cause of all that good that is in man or doth happen to man Rom. 9 15. Ephe. 1 4 5. 2. Tim. 1 9. The reason heereof is because God hauing once purposed to saue men it cannot be but that they must haue all good things which belong to their saluation For God hath purposed the meanes as well as the ende and will cause euery thing to serue for their good whom he hath loued from euerlasting Tim. What vse of this point Silas First it reproues such as scoffe at Gods purpose or attribute any thing to free will or fortune Secondly it warneth the godly to acknowledge the eternall goodnesse of God in all things that come to them and to bee confirmed in the perswasion of it by such wholesome effects as they perceiue and feele in the course of their life Tim. What may we learne by this that the Apostle ioyneth purpose and calling together Silas First that the purpose of God for our saluation is manifested in our calling which is the first fruite of our election Rom. 8 29. Secondly it serues to distinguish an outward calling by the Gospell from an inward effectuall calling which leades to Christ for all which be called by the Gospell are not called of Gods purpose Thirdly to teach that all be not called nor do loue God but elect ones onely and that after the time of their effectuall calling Tim. What are we to learne by all these markes together Silas That such as are the better by their afflictions more humbled and made more obedient haue a good witnesse that they loue God and are the called and elect of God because none but these can profit by afflictions vnto sound obedience of the word Such as had Dauids grace can say with Dauids words Since I was as sticted I haue learned to keepe thy statutes Psal. 119. DIAL XXVI Verse 29. For those which he knew before he also predestinated to be made like to the image of his Sonne that hee might be the first borne amongst many brethren Tim. VVHat doth this Text containe Silas A proofe of the former Argument of cōfort and patience in afflictions taken from the commodity which they bring which was this that afflictions shall turne to the saluation of such as loue God and are called according to his purpose This the Apostle prooueth by two reasons the former is taken from the definition of Gods purpose which is the fore-knowledge of God predestinating some to be made like vnto his Sonne Christ. Tim. How doth the Apostle make this definition serue his parpose Silas By reasoning in this manner Whosoeuer be called of the purpose of God are fore-knowne and predestinated to bee like vnto Christ. But Christ hauing suffered asslictions was afterward glorified Therefore such as God bath called of his purpose must suffer with Christ that they may be glorified with him for being conformed to Christ in temporary afflictions they must be conformed to him also in eternall glory Tim. What is the other reason to proue that all things worke together for the saluation of such as are called of his purpose Silas It is by an vnchangeable connexion or knitting of causes and effects together after this sort Whom God purposeth to saue them he foreknew whom he foreknew thē he hath predestinated whō he hath predestinated thē he calleth whom he calleth them he iustifieth whom hee iustifieth them he sanctifieth whom he sanctifieth them he glorifieth Therefore by reason of this immutable linking of Gods purpose to mans saluation the faithfull must be brought to glory by afflictions for it must needs bee that to the sonnes of God which loue him and are called of his purpose all things turne to their saluation Tim. What be the parts of this 29. verse Silas Two a proposition and a limitation The proposition layeth downe the meanes by which God bringeth all them to glory whom he purposeth to call to the likenesse or conformity with Christ his Sonne The limitation is that howsoeuer Christ and Christians be like yet he still hath the preheminence as the elder brother or as the first begotten Tim. What is meant by this word knew whome hee foreknew Silas Fore-knowledge of God in Scripture hath a double signification First there is in God a knowledge of prescience whereby God long before knoweth what persons and things good and euill shall be in the world present and to come this is by Diuines called Gods prescience or the knowledge of his prescience whereof we reade Acts 2 23. Secondly there is a knowledge in God of fauour whereby he knoweth some before hand as his owne with whom he was well pleased from euerlasting This is by Diuines called the knowledge of his loue or approbation and it is the same which the Apostle calleth his good pleasure Ephe. 1 6. In this sence the word is vsed Rom. 11 2. as also in this our text Whom he foreknew that is they whom he loued and elected from euerlasting out of the lost lumpe of mankinde As the loue which God exerciseth towardes the faithfull is in Scripture called his knowledge Psal. 1 6.
thinke ye of these wordes as Pharaoh liueth as thy soule liueth or verily verily Gen. 42. 15. 1 Sam. 17 55. Iohn 3 5 Silas They be earnest asseuerations affirming weightie things somewhat grauely and vehemently but are no Oathes Tim. Why doth Paul say I speake truth and lye not Silas This is spoken after the manner of the Hebrues who say one thing twice for plainnesse Also one may speak truth and yet lye the thing may be a truth which one speakes and yet he thinke it a lye This Paul disclaimes professing sincerity of mind as well as truth in his words he is no Equiuocator Tim. What other things do ye learne from hence Silas That though ones conscience bee a thousande witnesses euen a good conscience as well as an euil yet Christ and the Spirit are greater then the Conscience seeth more and further 1 Iohn 3 20. Again from hence we learne that a Christian may take a priuate oath lawfully though it be not before a Iudge or Magistrate Example heereof wee haue of Abrahams seruant Genef 24 3. of Rahab and the Spies Iosh. 2 12. and of Paul in this place it appeareth also by the nature and end of an Oath Heb. 6 16. but it is to bee done in graue and important cases and not in light and trifling thinges but when it behooues and concerneth Gods glorie and the saluation or some great good of our neighbor that some doubtfull thing should be confirmed with an oath Thus was the case heere it was necessary the Iewes shoulde know and beleeue that Paul had true and great sorrow for them least vpon suspition of his 〈◊〉 toward them they shoulde haue despised the Doctrine of saluation brought to them by his writing to their owne destruction and Gods dishonor therefore hee gaue an oath as a pledge of his truth Tim. What vse of this point Sil. It reproues such as take rash Oaths as prophane persons do Also such as refuse lawfull oathes priuate or publicke as the Anabaptists do Tim. May not one refuse to sweare rather then to lay ones hand on a Booke Silas No for that is nothing to the forme and substance of an Oath which is one among all Gods people but a circumstance and ceremony which is diuers in diuers Countries The Iewes laide theyr hand vnder the Thigh Genes 24 3. Also they lift vp their handes to heauen Tim. How is the greatnesse of his sorrow set forth Silas First by the measure of it it was great Secondly by the length of it it was continual Thirdly by the subiect of it it was in the heart Tim. What is meant by heauinesse Silas It is a griefe arising either from feare of some euill at hand or the seeling of some present euil vpon our selues or others as ioy is a sweete motion of the heart from hope of som future or sence of some present good And whereas he saith that his heauinesse was great he meaneth that his griefe was not small or ordinary slight or meane but very vehement and greeuous such as did sore vexe him Tim. What manner of sorrow is that he speaketh of Silas It signifies such a greefe and paine as woemen in trauell feele which of all bodily sorrows is most sharp and bitter such was the torment that Paul had in his minde for the Iewes Tim. But why doth he call this sorrow continuall Silas To shew that howsoeuer the paines of a woman end at the birth of a childe or shortly after yet hee in his sorrow could finde neither remedie meane nor end Tim. What Instructions may we gather from these wordes thus opened Silas First they teach vs that Gods children bee not stockes blockish and sencelesse Secondly that we ought to bee touched with a feeling one of anothers misery Thirdly that aboue all other miseries we are bound exceedingly to grieue for the vnbeleefe and destruction of others because that is the greatest euill and therefore it should most affect vs. Fourthly it is best knowne what loue we beare vnto others by our griefe for their harms For thus Paul seekes to confirme his great loue towards the Iewes by witnessing his great greefe which he conceiued for them Tim. What vse is to be made of this last instruction Silas It conuicteth such to be void of Christian charity as are not affected at the hurts and harmes of others especially at their spirituall dangers and miseries no griese no loue Tim. What was the 〈◊〉 of his heauinesse Silas His heart which is the sense both of life and affections which may put vs in mind that the sorrow which Paul had for the Iewes was most bitter and dangerous The reason heereof is because there is no sorrow like vnto that which presseth the heart for it doth by little and little quench the vitall spirits and oftentimes bringeth death with it if it be immoderate many haue suddenly dyed of hearts sorrow being extreame Tim. But what might be the cause of this extreame sorrow of the Apostle Silas The damnation of the Iewes for their vnbeleefe sake because they reiected the Gospell refused Christ as appeareth in that he wisheth himselfe to be separated from Christ for them it argues that they were separated from him else there had beene no cause of such a wish Tim. What is it to be separated from Christ Sil. To be remoued and put from the fauour of God from the saluation purchased by Christ from al hope of it and in a word to perish and bee condemned for euer For without Christ there can bee no grace of God no saluation no hope of being saued nothing but condemnation Tim. But did Paul well in praying for his owne damnation or whether was it his prayer that he might perish Silas The truth is Paul makes no such prayer and if he had he had sinned greatly in praying vnlawfully and vainely The reasons be first because his prayer had crossed the constant purpose of God and his owne certaine perswasion spoken of in the former Chapter Secondly Paul was not bound to preferre the saluation of the Iews before Christ and his grace Tim. If he did not make a prayer heere to bee cut off from Christ what then thinke you of it Silas The sence of the Apostles words is thus much that he could haue wished to be cut off from Christ and so to haue deliuered the Iewes from damnation by the losse of his owne saluation had it beene possible For the speech is conditionall if it might haue beene hee could haue wished to be damned for them that he being but one had rather perished then such a multitude Like vnto that speech of Dauid wishing that hee might haue dyed for his sonne Absolon which as it bewrayeth Dauids affection for his sonne so this sufficiently discouers Pauls exceeding great affection for the Iewes how great it was But as Dauid knew that his life could not redeem the death of his sonne being already dead so it fared with
we trust not in our owne workes to haue righteousnes and life thereby least through pride wee fall into the same condemnation as these Iewes did whome if God spared not for their vnbeleefe how will he spare vs Tim. But what did follow the pride of the Iewes Sil. A wicked contempt of the righteousnesse of God for they would not be subiect vnto it Tim. What is it not to be subiect to the righteousnesse of God Silas Not to receiue it being offered but stubbornly to refuse it to cast it from vs as a thing superfluous Tim. What doctrine ariseth from hence Silas That ignorant proud iusticiaties which trust in the merites of their owne workes are rebels against God and his grace for it is rebellion against God to resist his will in his promises as well as in his commandements For as rebels will not bee subiect to their Prince but rise vp in armes against him partly because they are ignorant of the Princes power and partly because they are highly conceited of their owne strength So Pharisaicall iusticiaries and merit-mongers because they knowe not the perfect exact iustice of Christ and doe too highly thinke of their owne righteousnes thence it is that they onely entertaine not but reiect the grace of Christ with disdainesulnesse a most miserable condition Tim. Come we now to the distinction of righteousnes and tell vs what it is Sllas Either Gods righteousnesse or our owne this distinction was set down before in cha 9. in other termes righteousnes of law and of faith Tim. What doe ye call Gods righteousnes Silas It consists in the forgiuenesse of our sinnes by Christs sufferings and the imputation of his perfect obedience for our perfect iustice before God Rom. 3. 4. 5. whereas our owne stands in working and our doings Tim. What further difference is there in this double righteousnesse Silas They differ in respect of the subiect for the one sticks in our selues the other is without vs in Christs manhoode Secondly they differ in the forme for our owne righteousnesse comes vnto vs by our owne working but Gods comes vnto vs by free guist and imputation of it to our faith Thirdly in efficacy for the one merites remission of sinnes and eternall life the other deserues nothing saue in strict iustice eternall death but is acceptable to God through Christ by approbation not of iustice but by acceptation of grace Tim. What is to be learned out of the comparison of this double righteousnes Silas That such as sticke to their owne righteousnesse trusting to their owne works shall neuer enioy the righteousnesse of faith or of Christ. The reason is because in the matter of saluation there is a flat contrariety between grace and merite Christ and Moses so as by no meanes they can agree together See Rom. 11 6 Gal. 2. 21. 5. 2. 4. Tim. What is the vse heereof Silas That all popish Iusticiaries and merite-mongers which so liue so dye are in most wretched condition for that righteousnesse of works which they follow they loose it because they can neuer bee able to keepe the Law withall by hauing confidence in their owne merites they neuer attaine Christs righteousnesse and so dye in their sinnes without pardon or saluation Secondly it exhorts all Christians for eternall life to depend vpon the grace of God and merit of his Sonne renouncing all selfe worthinesse euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne and euerlasting saluation in heauen for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery doe reioyce and glory in Christ oncly Rom. 5 11. 1. Cor. 1. 29 31. 1. Pet. 4. DIAL IIII. Verse 4 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth For Moses thus describeth the c. Tim. VVHat doth these two verses containe Silas Paul doth heere set vpon the third parte of this Chapter to wit the confirmation of the twofold righteousnesse which he propounded verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification and for our meriting eternall life Tim. How doth the Apostle proue that we are to follow the righteousnesse of faith rather then of workes Silas By two reasons contained in this present text the first is this That Christ is the end of the Lawe for righteousnesse but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working Therfore wee must seeke to bee iustified before God by faith and not by workes Or thus The lawe serueth to send vs vnto Christ therefore we are iustified by beleeuing in Christ who is the end of the law by fulfilling it and not by the workes of the lawe which wee doe The other reason is taken from the property of the lawe which requireth perfect keeping of it vnto righteousnesse life verse 5. but the perfect keeping of the law is vnpossible to vs therefore wee cannot haue righteousnesse by the workes of the law but by faith in Christ. Or thus 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition but the righteousnesse of the law is such therefore it is impossible and not to be sought after by vs but on the contrary the righteousnesse of faith being possible to bee had therefore it is to be followed of vs and rested in onely Tim. What be the parts of the fourth verse Silas Two First in what sence and meaning Christ is the end of the law And secondly how and to whom Tim. What is the connexion of this verse with the former Sil. By a preoccupation making answere to a secret obiection of the Iewes who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth and that being the true righteousnesse therefore they could not erre in their zeale for it Againe they being affraide to be excluded from this true righteousnesse if they admitted Christ therefore did not they imbrace him Vnto this their obiection the Apostle answeres that indeed the Iewes did not seek true righteousnes because they contemned Christ who is the end of the law for righteousnesse to beleeuers and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ who is the end of it Or the connexion may be this to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God because they knew not Christ who is the end of the law for righteousnesse Tim. What law is meant heere Sil. By law is meant both ceremoniall and morall but chiefely the morall law of the ten Commandements Tim. In what sence and meaning is Christ saide to bee the end of the Law Silas This worde End hath foure significations in Scriptures
Thus the Publican prayed Luke 18. 13. and Dauid Psal. 25. 1. This latter kinde of calling on God is either in heart only as Moses prayed at the red sea Exodus 14. 15. and Hannah 1. Sam. 1. 13. or both with hart and mouth as Dauid prayed Psal. 116. 1 2 3. They are both meant here vocall and mentall prayer but chiefly the latter Tim. What learne we from hence Silas That true prayer is a certaine vndoubted note of saluation euen as the want of the guist of prayer is a plain marke of a wicked man Psal. 119. Saue me O Lord for I call vpon thee Psal. 14 4. They call not vpon the Lord. Tim. What vse of this point Silas It serues to moue such as would bee saued and lacke the guift of prayer to striue to haue it and such as haue it to make precious account of it and to be heartily thankefull to God for such an vnspeakeable guift yet we ought not to thinke that by the worke of prayer we merite saluation the roote and cause whereof is faith from whence it hath all efficacy and commendation Tim. What may it teach vs that we must beleeue in him on whom we do call Silas That faith in Christ is necessary vnto true prayer yea so necessary as without it wee not onely cannot pray aright with hope to speede Marke 11 24. Iames 1. 6 7. but our prayers are turned into sinne Rom. 14 23. The reasons heereof be first because it is written he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Heb. 11 6. Secondly because trust and confidence of the heart that God will heare is that which begetteth prayer whereof as of all other good guifts and good workes liuely faith is the mother and roote whence they spring fetching all their praise and vigor from faith therefore it was that Moses cryed for deliuerance from the Egyptians Dauid from Saul and other enemies the Syrophenissian prayed for her daughters safety the blind mā for his sight and the Publican for the remission of his sinnes c. because they beleeued that God could and would grant their petitions As we in our necessities when we need other men do willingly become sutors for helpe at their hands when we haue trust to bee heard and succoured so it is the affiance of Gods goodnesse which doth bring foorth inuocation and calling on his name as Dauid said Wee beleeue and therefore wee pray Psal. 116. Tim. What profit is to be made of this instruction Sil. First it doth admonish vs that when we pray we bring faith hauing assurance of Gods loue in Christ that for his sake he is our sather and also will faithfully keepe his promises which he hath made to them that call vpon him Secondly to reprooue such as doe offer to pray hauing their hearts voyd of this holy confidence without which all prayers bee vaine and idle Thirdly to comfort such as feele their hearts stirred vp to desire of Gods blessings with a confidence to obtaine because this is a certaine note that they haue faith without the which they could not haue such desires and such confidence Ephe. 3 12. Fourthly to conuict the Papists of error for their calling vpon Saints departed in whome because they may not put any trust for cursed is he that trusteth in man therefore no prayer ought to bee made to them but to God alone in whom alone it is that wee may put our confidence Therefore all religious prayers to him are onely to be made and to none other Also this confuteth Bellarmine who saith that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard directly against this Scripture and Iames 1 6 7. Tim. Proceed and tell vs what hearing he speakes of in saying How can they beleeue in him of whom they haue not heard Silas Not onely the hearing which is inward of the minde and heart but of the outward hearing by the sence of the eare neyther is it the hearing of euery sound or voyce but the hearing of the word euen the word of the Gospell which is meant in this place Tim. What is the instruction from hence Silas That vnto true beleefe in God the hearing of the Gospell with our bodily eare is necessarilye required Tim. But how then shall elect Infantes beleeue seeing they are not capable of this hearing through the weakenesse of their Organ Silas This text speaketh of the meanes how to come by actuall faith which is ioyned with discourse and is got by institution and not of that habituall faith or faculty of beleeuing whereby insants are endowed thorough the wonderful secret operation of the Spirit engrafting them into Christ for saluation Tim. What are wee to thinke of them that are borne deafe and cannot heare Sil. The Holy-Ghost both by his extraordinary motion in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen whereof sundry examples both in former and in this age Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith to wit by externall hearing which is as necessary to faith as faith is to prayer or prayer to saluation Tim. What reasons can bee giuen why externall hearing of the word should auaile vnto faith Silas First Gods ordinance hath appointed it to bee so that by hearing faith should be engendered 1. Cor. 1 21. Secondly his promise heere made vnto hearing that there by he will worke faith Thirdly actuall faith cannot bee had without some good measure of actuall knowledge which we haue put into vs by such as instruct vs in the truth whose voyce therefore it is needfull to heare for the thing beleeued is Gods word and that is receiued by hearing Fourthly as our first parents were turned from God and drowned in vnbeleefe by hearing the Serpent so it is but conuenient that the elect by hea ring Christs voyce should be conuerted to the faith and so returne to God Tim. What vse are Christians to make heereof Silas First it teacheth the sence of hearing to bee a great and necessary blessing The Philosopher Aristotle calleth this the sence of vnderstanding sensus discipline and Paul calleth it the sence of beleeuing sensus fidei Our other senses especially our eyes are good helpes of many notable thinges for thereby wee reade in the great booke of Gods creatures wherein we beholde the glory of the Creator his maruailous wisedome his eternall power and God-head Psal. 19 1 2. 1. Cor. 2 21. Rom. 1 19 20. Yea moreouer by our eyes wee reade in the word of God and other good bookes made and penned for increase of godly knowledge sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse Rom. 1 20. but vnsufficient and effectuall to breed faith And
are wee to gather for our instruction out of these parts of his complaint Sil. Sundry things First the fury and extreame rage of Idolaters who being vnable to defend their cause by Arguments they will seeke to do it by the sworde putting to death the seruants of God vnder pretence that they be seditious and hereticall with this weapon did the Israelites dispute against the Prophets and the Pharifies against Christ whom they would ouercome with stones when they could not possibly ouercome with Scripture Thus they dealt with the Apostles and nowe at this day Anti-christian Prelates deale thus with Protestants whose neckes they get vnder their girdles The reason of this their sauage proceeding is because they will do the workes of their Father the diuell for hee is a murtherer and so bee his Children giuen to bloude Iohn 8 44. Tim. What profit serueth this instruction vnto Silas First to look for the like bloudy measure of our enemies if they might get the vpper hand Secondly not to be offended with such fury whē it happens as it were some new and strange thing Lastly to poure out our complaints in Gods lap who can and will right and reuenge such wrongs for he is the auenger of the helpelesse and oppressed Tim. What other Instructions learne wee from his Complaint Silas That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience Thirdly in the example of Elias wee see the infirmitie of Gods Saints how weake they are and subiect to error euen the best of them For Elias was deceiued in thinking himselfe onely to remaine for Obediah had hid a hundred Prophets in a Caue and Paul tels vs that a great many euen seauen thousand were reserued by God Fourthly that the actions of wicked Princes are imputed to the people oftentimes when they applaude and consent vnto them as these Israelites did therefore Paul saith They killed the Prophets whereas Iezabell acted the murther the people onely liked of it and so made it their owne as Achab is saide to haue killed Naboth because hee agreed to it All sinnes which wee giue allowance to being committed or not hindred by vs if we may are ours as if we committed them 1. Commanders 2. Abettors 3. Consenter 4. Concealer 5. Coūsellor 6. not hinderer 7. and commender each one of these seauen will proue an offender DIAL III. Verse 4. But what saith the answere of God to him I haue reserued to my selfe seauen thousand men that haue not bowed their knees to Baall Tim. VVHat doth this text containe Silas The answere of God vnto the accusation and complaint of Elias his Prophet Tim. What signifies this word answere Silas It hath two significations one proper and strickt to wit the Oracle or answere of God giuen in the Tabernacle from the Mercy-seate The other generall and more large for any diuine answere oracle or direction receiued from God eyther in dreame as Mat. 2 11. or by any other reuelation as Noah is saide to bee warned of God Heb. 11 7. Thus it is taken heere Tim. Doth Paul rehearse the whole answere of God to Elias Silas No for the answere had foure parts as his complaint was foure-fold for first he complaineth of cruelty and secondly of impiety to which God gaue this remedy that Hazael beeing annointed King of Syria and Iehu King of Samaria they should bee reuenged on the Idolatrous and cruell Israelites 1. kings 19 16 17. Then hee accuseth them of tyranny to him-selfe whom they meant to kill that God might haue neuer a Prophet to which God appointed this remedy that Elisha should be made Prophet in his place to maintaine Gods worship and glory Now the last part was touching the small number of true worshippers in Israel to this part God answereth that he had reserued many thousands besides Elias which were not defiled with Idols This part of the answere because it serueth to Pauls purpose hee setteth it downe alone passing by the rest as impertinent to his matter Tim. But Paul hath left out some words as euery mouth that hath not kissed Baall Silas It is true the reason is because hee citeth the Scripture as an Interpreter and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite from which Paul neuer taketh any thin 〈◊〉 or addeth or altereth howsoeuer he vse his liberty in alleadging the words of the Text to teach that Scriptures be in sence and not in sillables Tim. Come now to the words and tell vs what is meant by reseruing Silas To cause to remaine and abide free from and vntouched by Idols Tim. What is meant by seauen thousand Silas It is a certaine number put for an vncertaine and signifieth a multitude or a great number as fiue foolish and fiue wise Virgins see the like Mat. 18. 22. Pro. 24 16. c. Tim. What is meant by men Tim. Women also as well as men euen all that continued the true worshippers of God the more worthy sexe being vsed for the lesse worthy a thing very vsuall in Scripture Tim. What signifies Baal Silas A Lord or a husband to shew that Image worshippers make their Idols their Lords by submission to them and espouse themselues by loue vnto them Hence Idolators are plainely tearmed in Scripture fornicators and Idolatry called Whoredome because they forsake their Faith plight to God and turn after strange Gods Also they make their Idols their Patrons and defenders as is to be seene in the Papacie where euery Countrey and Citty hath some Saint for their Lord and defender as S. Andrew for Scotland Saint George for England Saint Iames for Spaine Saint Patrick for Ireland c. Tim. What signifies it to bow to Baal Silas Thereby is signified all the adoration and worship which is giuen to that Image by a Synecdoche of the part for the whole also it teacheth the behauiour of Idolators toward their Images whom they bow vnto in token of subiection and did kisse them in signe of dilection and loue which superstitious gesture is vnto this day obserued in Popery where the Images of the virgin Marie and Apostles are honoured with the bending of the knee and the kisses of the mouth Tim. Now what Doctrines do we learne from these words so declared and made plaine Sil. That when the eye of men cannot yet God knowes and sees many thousand his seruants and children which belong to his Church The reason is because God knoweth who be his and nothing can be hid from his eyes Thus howsoeuer Elias then and Paul afterwards and after them M. Luther Wickliffe and Caluin seemed to bee alone yet as in Israel and amongst the Iewes so in England Bohemia France and Germany there were euen amiddest the Papistes verie many which misliked the superstition of Rome and receyued the true Doctrine of Christ though they
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
nor make his hearte hard or blinde which before did see and was soft yet hee doth not tame and soften them and he is sayed to harden whome he doth not mollifie Yet he doth not only forsake the sinner which had before forsaken him depriuing him of his grace but also deliuereth him vp to Sathan and his owne malice to be ruled thereby as a malefactour is put ouer by a Iudge into the hands of an executioner besides he both 〈◊〉 occasion of stumbling vnto them by presenting many 〈◊〉 vnto them and disposeth their sinfull thoughts and deeds vnto the praise of his owne Iustice to their deserued confusion for as he worketh in the hearts of the godly to encline their thoughts to good workes according to his mercies so hee workes in the willes of the wicked to encline and order them vnto euill actes according vnto their owne merites either by secret or manifest but euer by iust iudgement Tim. What Vse is to be made heereof Silas It confutes such who to excuse God do therefore say that he doth permit and suffer the euill of sinne to bee done contrary to the plaine phrase of Scripture which ascribes an actiue power to God as a soueraigne Iudge Secondly it must mooue all to feare God who can sinite tho heart spiritually and dreadfully Quis non contremiscat 〈◊〉 has 〈◊〉 Dei iudicia faith Augustine Who woulde not shake and tremble at these horrible iudgements of God at the due consideration of them it might euen 〈◊〉 our flesh to quake and rottennesse to enter into our bones as it is saide of Habbakuk He must haue an heart of flint who is not moued with them DIAL VIII Verses 9 10. And Dauid sayth Let their table be made asuare and a 〈◊〉 and a flumbling blocke euen for a recompence vnto them Let their eyes be darkened that they see not and 〈◊〉 〈◊〉 their backe alwayes Tim. WHat is the drift and end of this Scripture Silas To prooue the relection of the Iewes 〈◊〉 〈◊〉 and their blindnesse thorough which they did not receiue Christ and his Gospell 〈◊〉 wilfully contemned it being wholly possessed with a Spirite of slumber And this Paul proues by a testimony out of the Psalme 69 22 23. wherein Dauid bearing the person of the 〈◊〉 of whom he was a Type dooth complaine of the extreame iniuries and oppressions wherewith the Iewes his owne people and countreymen should vexe Christ. Amongst other things that they should mingle his meate with gall and Vineger with his drinke and now in this Texte by way of imprecation or curse hee prayeth for Gods horrible wrath and punishment to come vpon them and namely that their mindes might be spoiled of all iudgement and discretion to discerne or choose thinges and their bodies of all strength that they might be able neuer to attaine good thinges desired nor to hurt the godly and their life to be voide of all comsorts that al their most pleasant things might be turned to their destruction Now the holy King Dauid hauing by a propheticall spirit prayed for such miseries to the Iewes they must be fulfilled therefore the generall vnbeleefe and hardning of the Iewes is no incredible thing to be wondered at Note that though Paul changeth some words yet he holdeth the sence like an Apostolicall Prophet keeping and explaining the meaning by alteration of words Tim. What things are to be considered in this Text cited out of the Prophet Dauid Silas Two things First the parts or seuer all kinds of punishment Secondly the equity of the punishment wished vnto the malicious Iewes for resisting and resusing Christ the redeemer of mankinde Tim. What is the first kinde of punishment Silas That their Table may be made for a snare Tim. What signifies the Table Sil. It is a figuratiue and borrowed speech signifying all things where in the Iewes delighted and tooke pleasure because men who bee rich and great doe furnish their Table with goodly delicacies meats and drinkes pleasant to the taste and sight also for that men come to the table to be refreshed and merry Hence it signifies whatsoeuer is acceptable and delightful vnto vs giuing vs contentment and comfort in this life I say that by a Synecdoche the Table importeth riches feasts prosperity peace and publicke estate yea all their spirituall and temporall blessinges as Scriptures Sacrifices Temple or whatsoeuer they had which was good prosperous and glorious as Chrysostom Caluin Peter Martyr and Paraeus expounds it he prayeth that all this may be turned to their hurt ruine and downfall Tim. By what comparisons is this hurt and ruine set forth in our text Silas By three similitudes First of a snare wherein Birds are taken when they thinke to feede Secondly of a net or trap such as wilde Beasts are caught in Thirdly of a stumbling blocke or stone whereat blinde men or drunkards do stumble and fall This first punishment how it is fulfilled in the Iewes experience of many hundred yeares haue made it so plaine to all men as it needeth no proofe at all For all men know what was the name dignity renowne glory riches priuiledges and benefits bestowed on that Nation and now what calamities of body and soul they are tormented with being plagued with extreame infamy and indignity being vagabonds hatefull to God and all men their wealth or whatsoeuer may make for their welfare beeing made their snare to entangle them whiles they are banished in sundry countreyes and cruelly slayne for their Riches sake Tim. What is our Doctrine to bee learned from this first punishment Silas That vnto wicked men which are Gods enemies their most deare and precious things are made the meanes of their owne destruction howsoeuer they lifte vp their hornes and exalt their heads on hie and flourish like a greene Bay tree and seeme to be rooted in prosperity as though they should neuer be remooued yet it is certaine that whatsoeuer is giuen for their benefit shall be conuerted to their bane and mifery The reason hereof is because they do abuse Gods gifts by pride Wantonnesse riot and excesse or else by couetousnesse and vsury cruelty and oppression Hence it is that God in his iudgement wil at length destroy them bring them to sudden and horrible desolation as it hapned to these Iewes and to Balthazar in Daniell to the rich man in the Gospell and to Caesar Emperor of Rome who was slaine in the Senate where his Table his glory was and to Absalon who was hung vp in his lockes wherein hee delighted as a man doth in his table and dainties Tim. What profit is to be made of this point Silas It teacheth the forcible poyson of sin when it is continued in changing the nature of things making that hurtfull which is healthful in it selfe as the Gospel to be a sauour of death the Sacraments a iudgement 1. Cor. 11 24. Christ a rocke of offence 1 Pet. 2 7. a Table a place
that at length all Israel shall be saued Tim. What are wee to learne by this that Paul woulde haue them to know this trueth touching the reuocation of the Iewes Tim. The duty of Gods Ministers not onely to teach the people that they may know still more and more but to do it with affection and desire to free them from ignorance and still to make them wiser To this end God giueth them knowledge to shewe others the way Secondly the duty of Christians to be carefull stil to learn and know more adding knowledge vnto knowledge as men heape riches and goodes together Colos. 3 16. 2. Peter 1 5 6 7. As Plants grow to bee trees Lambes to bee Ewes and Infants to bee men so Christians of Babes in knowledge must encrease stil more and more to perfection Tim. What doth this word Mystery signifie Silas It commeth of a word which signifieth to shut or close the mouth or eyes and so it signifieth a thing kept secret or not commonly knowne or which cannot be knowne or which exceeds humaine reason is contrary to humane hope Tim. How many things do you find in Scripture to be called Mysteries Sil. First the vnion of two Natures in Christ his humane and diuine nature vnited in one person 1 Tim. 3 16. Secondly the coniunction between Christ the head and Christians the members Ephes. 5 31 32. These two are wonderfull great secrets for reason cannot comprehend them either how the diuine Nature of Christ being immortall and infinite and the humane nature of Christ being finite and mortall should be ioyned together to make but one person without any mixtion of substances or how Christ and the faithfull should be so knit togither as to be truly one body flesh of flesh bone of bone there being so much distance between them as betweene heauen and earth and yet wee beleeue both these secrets because the words teacheth vs so Thirdly the Gospel is called a mystery because in whole it is hid from the natural man and in part it is hid from the regenerate mā 1 Cor. 2 7. Fourthly the vocation of the Gentiles Ro. 16 25. the resurrection from the dead howe they which liue at Christs comming shall dye 1 Cor. 15 51. are called secrets because they cannot be known vntill the euents declare them In the same sence and to the same purpose is the restitution of the Iewes in this place called a secret because howsoeuer the word hath now reuealed it yet till then it was secret Also in what maner they shall bee restored in what time in what numbers these thinges are hid till by the euent they bee learned Tim. What profit are we to make of this that the calling of the Iewes is called a Mystery Silas First to teach vs that therein nothing shal fall out by chance but all things shall bee ordered by Gods prouidence Secondly to stirre vp Christians to thankfulnesse towards God in that he will manifest to them the very secrets of his heart as Kings open their secrets to few such as be beloued and trusted Thirdly to reprooue curiosity and keepe men from searching the reasons of Gods counsel and doings contenting our selues with so much as God will haue vs to know not desiring to learne when God will not teach Lastly to bridle the arrogancie of the Gentiles least they should insult ouer the Iewes reiected reioycing imoderately in their owne election and in the Iewes reiection A better remedy of this pride there cannot bee then to know and consider this secret that euen the Iewes shall againe in mercie be visited and conuerted to God therefore are at no hand to bee despised but pittied rather and prayed for Tim. What is the first member of this mystery Silas That blindnesse hath happened vnto Israell in part Tim. What is meant by Israel Sil. Israel is put for those which come of Israel or Iacob that is the Israelites or Iewes Heere is meant not spirituall but naturall or literall Israel not the Church collected out of Iewes and Gentiles but onely Iewes for whose peculiar consolation this was written by Paul Tim. What is meant by blindnesse Silas Their hardnesse of heart or their hearts hardned obstinately refusing yea and resisting Christ his grace out of deepe ignorance and vnbeleefe which is as a vaile to hinder that they cannot see into the doctrine of the Gospell this is called vnbeleefe verse 20 30 32. This happened vnto them by the iust iudgments of God inflicting it as a punishment for their former sins as was before written Verses 8 9 10. Tim. What meaneth this in part Silas It doth signifie either that obstinacie in their vnbeleefe was not totall of al Iewes but particular there being euer and euery where now and then some of the nation that beleeued in Christ or else that it should not be perpetuall but for a time onely at length to haue an end And this latter seemeth better to agree with the word Mystery for it was no secret that some Iewes were faithfull and receyued the Gospell Paul before had taught that by his owne example Verse 1. and by the prophesie of Elias as verse 4 5. and had saide that the Iewes were diminished onely not abolished verse 12. that is a fewe of them onely were elect and beleeuers But that of their generall and great blindnesse there should be once a tearme end and conclusion this was not vntill now that Paul shewed it to be a secret hauing himselfe first learned it of God Tim. Wee haue seene that the Iewes shall be called in at length declare now vnto vs at what time they shall be called how long it will be before it be Silas Euen vntill the fulnesse of the Gentiles shall become in Tim. Tell vs the meaning of these words Silas Comming in signifies the Gentiles free accesse or entrance into the house of the liuing God which is the Church of Christ and by fulnesse is signified the whole body of the Gentiles or an appointed multitude of nations which are heere called fulnesse as before verse 12. the Iewes are called abundance because the number of beleeuers among the Gentiles should arise to a great company so that publikely among the Gentiles there should bee gathered a great company vnto Christ there being no nation or habitable country past by which should not imbrace the Gospell at least for a time according to that prophesie in Psal. 19 4. and that of our Sauiour Marke 15 16. and that testimony of Paul Col. 1 6. and that Oracle of Christ Mat. 24 17. Tim. But shall there be any time wherein the Gentiles shall be so vniuersally called so as euery one shall be saued Sil. Not so for then the Church of God should want enemies and the prophesies of Antichrist should bee vntrue but heereby their abundant accesse to the Church in greater heapes then euer since the Apostles time is noted which when it comes to passe then the blindenesse
themselues by the inward glue of Faith and Christian charity and by the outward band of the word and Sacraments as our fleshlie members by sinnewes and arteries are ioyned to our head one to another and this is that communion which is among the Saints Vnto which nothing is more repugnant then pride and strife Let nothing saith Paul be done through contention or vaineglory if there bee any communion of the Spirit or comfort of loue Phil. 2 1. Where we learne that contention and arrogancy cannot stand with Christian communion The third thing to be obserued in this similitude is that the faithfull which are as many members haue euery one a seuerall function and a particular guift for ordering and doing their function As in our naturall body there is no member but hath his owne office peculiar to it selfe the eye to see the eare to heare the mouth to speake the feete to walke c. and to euery one belongeth his owne gift and faculty as of seeing to the eye c. So amongst the faithfull some haue one function some another one was a Doctor another a Pastor one an Elder another was a Deacon one a superiour ruled another obeyeth as an inferiour and euerie one of these haue singular and special gifts for the performance of their worke Heere is moreouer to be obserued that as in our naturall body no one member incroacheth vpon the gift or office of another so in the church of God one Christian shoulde not vsurpe the office of another each is bound peaceably to doe his owne dutie without hinderance vnto or disturbance of others by proud curiosity and busie medling Lastly as the head or eye or eare do not proudly insult ouer meaner members which haue lesse graces and offices in the body so a man of great gifts may not contemne one of a lesser but euery Christian with humblenesse turne his gifts vnto the common good As all the members in the body labour together ioyntly for the preseruation and good plight of the whole The want of this hath brought such Schismes and factions as wee now see with much griefe to bee too rife both in Common wealth and Church of God Tim. What doth the Apostle performe in Verses 6 7 8 Silas He amplifieth that part of the comparison touching diuers members and different gifts and functions As in a naturall body there be many members and these haue sundry faculties and operations so amongst the faithfull they haue gifts and duties one diuers from another Seeing we haue gifts which are diuers that is We Christians which be as many members haue diuers gifts Some the gift to teach some the gifte to exhort some to rule some to distribute some to shewe mercie each haue their proper worke and proper gift Let euery one in the vse of his gift be wise vnto sobrietie for this must be added to supply the sence and not let vs be conuetsant as Beza woulde haue it or let vs attend and waite as the Syrian Interpreters and Gwalter doe thinke but the words in the third verse Let vs soberlie thinke or Bew se to sobriety must in common be applied to all these parts and branches following which do all depend vpon that precept and serue to expound it by the particulars Tim. But what are those giftes spoken of in Verse seuenth And what is meant by Grace giuen and by the proportion of Faith Silas Paul speaketh not of myraculous and extraordinary gifts such as he reckoned vp 1 Cor. 12 6 8 9 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those myraculous gifts Secondly the functions and giftes heere mentioned bee ordinary such as the Church of Christ hath neede of to the end of the world As man consisteth of soule which hath vnderstanding and will and a bodie God willing to haue the whole man saued appointed for the vnderstanding part Doctrines to teach it and for the will exhortations to quicken it and for the body certaine other officers to looke to the welfare carriage of it before men The word Grace leadeth vs vnto the fountaine of these gifts and callings the free fauour of God and by Analogie of faith is vnderstood not as Faith hath deserued but as euery one hath the measure of Faith The holy Scriptures which bee a certaine rule of Doctrines and Canons of all sauing verity are heere vnderstood by Analogie of faith as some thinke or heads of Faith gathered by the Apostles from out of the Scriptures according to which the teaching and exhortations of doctors and Pastors ought to be examined and to bee allowed being consonant to that forme or proportion or refused if it be found dissonant and disagreeing from it The Papists wickedly dote and dreame foolishly of a certaine vnwritten rule by Traditions deliuered to the Church to try and proue by it euen the writings and Bookes of the Apostles Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church Tim. What be the kinds of offices and functions vnto which these ordinary gifts belong Silas They be summarily these two First Prophesying Secondly Ministery Whereof one containeth instruction which he calleth heere Prophesying not in a special for prediction of things to come but in a general sence in which the word prophesying is vsed in 1. Cor. 14 13. This is named first as the most noble and excellent function the other pertaineth to discipline and manners and is heere called Ministring not in a particular sense as agreeing to Deacons but in a generall meaning as comprehending other kinds vnder it which were to bee conuersant about the body and temporall things Vnto prophesying there be two Offices belong First teaching which is the office of the Doctor and secondly exhortation which is the office of the Pastor for these two offices are diuided though sometime their guifts may and do meete in one Ephes. 4 11. and haue their seuerall guifts the one hath the guift of knowledge the other of wisedome 1. Cor. 12 8. and seuerall operations or workes for the one teacheth and interpreteth Scripture layeth out the sence and doctrine soundly consuting errors which is the Doctors part whereof we haue a practise in our Vniuersity professors which reade diuinity Lectures in the Schooles as also in our Cathedrall Churches to exhorte the hearers vnto godlinesse and to comforte and strengthen the infirmities of faith in the Saints as also to minister Sacraments this is the parte of the Pastor or exhorter Now ministring which is the second generall head hath three guifts or is subdiuided into three functions one of such persons as are set apart to distribute the treasury or Church goods to the poore as euery one had need These goods came first by free sale Acts 4 34 35. then by collection 1. Cor. 16 1 2. And for
cohere and agree with the former Silas In the next three precepts two hinderances of mutuall concorde are remoued and one furtherance thervnto is commended The first hinderance is pride that is to say when in disdaine of others whom we doe not take to be so good as our selues wee haue too lofty a conceite of our owne guifts and sufficiency and out of a haughtinesse of minde do aspire to higher place and matters then wee are made or 〈◊〉 for this is to bee high minded euen to beare a Iosty heart and to aspire in our mindes to high things which bee aboue our capacity and calling Hence is pride in Latine called Superbia euen as one would say Superire alies and in Greek hypsilophronia that is Iosty mindednesse when men looke on high matters out of a great conceite of their owne strength with despising of others Of this disease was Absolon sick when he ambitiously aspired to his Fathers kingdome and the Pharisie in the Gospell Luke 18. when out of too great opinion of his owne merits he disdained the poor Publican yea the two Apostles of our Sauiour Iames and Iohn were somewhat infected with this disease when they stroue to bee greater then their fellow Apostles There were sundry such high-minded persons both in the Church of 〈◊〉 and of the Romanes who were too much lifted vp with a conceite of their owne Learning and of the magnificence of their Cittie being the Lady and Mistris of the whole worlde and seate of the Empire Hence it is that the Apostle so much beateth downe pride both heere and in the third verse of this Chapter and in the eleaueuth Chapter verses 18 20. For he saw the beleeuing Romanes to bee lifted vp against the deiected Iewes whence much dissention followed and therefore desires them not to be highminded but were Paule aliue now to see the pride of Rome in Popes and Prelates both spiritual and bodily pride oh how would he thunder against it Tim. What is the other lette that hinders concorde amongst Christians Silas Arrogancy to be wise in our selues that is to haue an ouerweening conceit of a mans owne wisedom this is the very roore and first cause of pride and bringeth 〈◊〉 〈◊〉 effects as first it causeth men to set at nought the counsels of others and to thinke them sufficient for themselues whereas God hath compassed vs with many imperfections that wee might one haue neede of another as it is in the members of one naturall body No man seeth all and as our English Proueibe is Two eyes see better then one Experience also teacheth vs that the simple may giue counsell to the wisest as Iethro did to Moses Deut. 18. Abigail did to Dauid 1 Sam. 25 25. and thus hath God ordained it for the best preseruation of loue and concord as also to nourish humility and to kill pride Secondly such as bee wise in themselues turne their wisedome altogether to their owne profit and not vnto the good of others contrary to that of the Apostle Cbarity seeketh not her owne things 1 Cor. 13 5. Thirdly such regard not the will and pleasure of GOD which is true wisedome indeede contenting themselues with worldlie wisedome which is foolishnesse with God 1 Cor. 3 19. Such men as they do not consult with God in his worde so they do not ascribe the praise of their wisedom to God the author of their wisedome but to their owne wit and industry Lastly this arrogancy and outreaching opinion of our owne wisedome is by long experience proued to bee the mother of error of all sorts whether in doctrine or worship or common conuersation for on the one side the cause why men giue ouer themselues to grosse sinnes in their liues and actions is this that in arrogancie of spirite they hold scorne to be taught and admonished of others they know as much as any man can tell them and let men meddle with themselues Such as these God deliuers ouer to a reprobate minde and to great euils as is plain in the example of Cain and 〈◊〉 So on the other side whence commeth it that diuers men haue deuised newe opinions in Doctrines and new worship in practise of religion but for that not resting in the plaine and simple truth of Scripture they take themselues to see more then other men yea to be wiser then God himselfe see 1 Tim. 6 3 4. Vainglory or 〈◊〉 lucre 〈◊〉 heresies Augustine Hence do arise rents and diuisions in Gods Church betweene Teacher Teacher Pastor and Flocke to the great disturbance of peace and concord Tim. What thing is that which is such a furtherance vnto concord Silas Humility when we condescend to men of lowe estate or submit our selues to the lowly or humble These words if we vnderstand them of the persons which bee lowly and humbled then the meaning is that wee must apply our selues to persons of lowe degree descending to their basenesse as if we were base with them not despising their company but liuing humbly with those that are humble consenting with them louing them imitating their humblenesse but if we referre lowlie vnto things rather then vnto persons as the opposition betweene high and lowe thinges will beare this sence then the meaning is that we must not refuse the meanest and basest seruice to do good vnto others after the example of Iesus who washt his Apostles feete Iohn 13. But the best way is vnder this worde to comprehend both things and persons that for charity and concorde sake we should embrace humble persons base things out of a lowly minde in imitation of our Saulour who conuersed with Publicans and sinners Luke 15. See Phil. 2. 5 6 7 8 c. and abased himselfe vnto most shameful things out of loue to vs Phil. 2 7 8. Tim. Proceed to the next precept and tell vs what is meant by recompensing euill for euill Silas By euils heere are meant wrongs and iniuries which we are commanded to suffer patiently and not to requite thē It is like that precept of Christ Mat. 5 39. It is a corruption of our nature that we are prone to returne wrong for wrong one ill turne for another and men thinke they haue a goodly pretence for it because others began with them and prouoked them but the truth is that whereas it is no small sinne to infer and do hurt to another in his person name or goods by word or deede secretly or openly for such doe offend first against God forbidding wrong doing Secondly against charity which doth no euil to her neighbor 1 Cor. 13 5. Thirdly against Iustice which measures right to euerie man and condemnes all iniuries yet to referre and requite one euill with another is a farre greater sinne not onely because they do adde sinne to sinne but for that a man may do a hurt suddenly and vnaduisedly not perceiuing that he doth euill but offending through ignorance or ouersight whereas they that recompence euill
it is that they neuer put on Christ vnto Iustification who labour not for the graces of Sanctification He hath not Christs death to forgiuenesse who doth not tread in the steps of Christ his innocency and obedience Tim. What is contained in the last clause which is the closing vp of the exhortation Silas It containes an aunswere to a close Obiection What then might some say shall we cast off all care of our flesh and bodie and wholly minde the furnishing of the soule To which hee answereth Not so wee may be prouident for the health and wel-fare of the bodye which is the tabernacle and instrument of the soule to dwell in and to worke by so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life A sober vse of earthly creatures and pleasures is alowed such as may not hinder but helpe vs making vs fitter in all purenesse to serue and honour God CHAP. XIIII DIAL I. Verses 1 2 3 4. Him that is weake in the Faith receiue vnto you but not for Controuersies of disputations One beleeueth that he may eate of all things and another which is weake eateth hearbes Let not him that eateth c. Timotheus WHat is the coherence of this Chapter with the former Also tell vs the contents and generall parts thereof Silas The occasion of this Chapter was a difference betweene the beleeuing Iewes and Gentiles about meats drinks Feast dayes and such like indifferent things in the vse whereof he now teacheth that charity ought to gouern and the end thereof to bee the peace and edification of the Church As tofore he handled things necessary being commanded or forbidden of God and laide downe duties belonging vnto all sorts of persons friends enemies Brethren Magistrates priuate and publique persons both to our selues and others so now hee passeth vnto things of a middle Nature neyther required nor prohibited in Diuine Law about which there was hot strife and contention betweene the stronger professors which were perswaded of their Christian liberty purchased by Christ and published by his Gospell and the more infirme and feeble Iewes which were yet very ignorant of their libertie exhorting those of more perfect in knowledg to haue a charitable regard of the others weakenes and the weaker not hastily to iudge the stronger as aposlates from Moses that brotherly loue concord might be maintained and scandals auoyded The whole Chapter may be diuided into two generall heads one is a proposition of a duty verse 1. The second is the explanation and enlarging of it to the end of the Chapter Tim. What may be the method and order obserued in the foure formost verses Silas In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly the thing is named about which the dissention did grow to wit meats and dayes verse 1. Thirdly the euill effects of this disscation the strong despised the weake for their ignorance the weake condemned the strong for contempt of Moses law verse 3 4. Fourthly the reason whereby Paul perswadeth vnity first a beneuolentia 〈◊〉 Dei God hath receiued him Secondly à iure gentium from common equity none may iudge another mans seruant Thirdly à potentia Dei God is powerfull and able to establish the weakest therefore contemne not one another Now the precept in verse 1. is this They of greater knowledge ought louingly to instruct and patiently to beare with the weake in faith not troubling them with vaine disputation aboue their capacity In this verse wee are to note foure things First the persons spoken too the strong in faith Secondly the persons towards whom loue is to be shewed the weake Thirdly the actions to bee done receiue Lastly the thing not to be done not to dispute to make them doubtfull Tim. Interpret the words that we may gather doctrines from them Silas By faith is meant not donum but doctrina fidei that is not the guift but the doctrine of faith the doctrine touching Christian liberty propounded to bee beleeued They are saide to be strong in faith which were more perfectly instructed in this doctrine as verse second sheweth such as were more rude and ignorant in this particular doctrine hauing yet not learned it are tearmed weake Tim. What is our doctrine from hence Silas In the Church of God militant there is great difference betweene Christian and Christian as touching the measure of their knowledge and other of their graces which depend thereon The Church is like a body a family and an Orchard and as in the body some members be more excellent and stronger then others In a family there be persons of different ages and statures In an Orchard there be some old trees and yong plants So in the Church some haue more knowledge and faith and some haue lesse some bee totally strong beleeuing firmely all the points of Christian doctrine as Abraham and these be called perfect and spirituall by Paul others bee strong in part whose vnderstanding in enlightened in some speciall point wherein others doubt as the Romanes heere so some are wholy weake as new begotten Christians others in part onely as these Iewes The reason of this difference is because some come sooner to Christ some later Secondly also some haue more illumination giuen them in their new birth and some lesser Thirdly some are more studious in the Scriptures and giue more time and diligence vnto knowledge and godlinesse then others doe Tim. What is the vse of this doctrine Silas First it serues to reproue such as condemne the Church because all bee not a like wise and holy as if wee would blame God because he made some greater lights some lesser Secondly to admonish vs not to be offended with this inequality beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes that the stronger may haue greater matter of praise for their greater measure and more ability to shew loue in instructing the ruder and the weaker haue more cause both of humility and industry striuing to ouertake better learned Christians As in the creation the variety of Gods workes so in the regeneration of the elect the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God Tim. What is signified by receiuing the weake Silas To receiue is to take one to vs with an affection of loue to the ende to cure his weakenesse and as a friend to care for his strengthening In this sence is this word attributed to God verse 3. Also to Philemon verse 12 17. see Galath 6 1. where the meaning is expressed in other words It containeth three things or actions of charity First to ioyne them vnto vs and not to separate our selues from them Secondly with patience to beare them Thirdly with better instruction to confirme them Tim. What is our doctrine from hence
then to deny the knowne truth as Paul and the other Apostles and Martyrs of Christ were Vnto which constant resolution there is required no generall and confused but a distinct particular knowledge of the reuealed will of God and that in a great degree hauing ready som sentēce or place of holy Scripture well and clearly knowne and perceiued of vs both for words and matter whereon to ground our Faith and practise Otherwise we proceede like blinde men which know not where they be and whither they go haue no better faith then the Colliars faith who gloried that he beleeued as the Church beleeued and the Church beleeued as he did being vtterly ignorant of the Churches Faith this is not to be perswaded in his owne minde DIAL III. Verses 6 7. He that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for hee giueth GOD thankes and he that eateth not eateth not to the Lord and giueth God thankes For none of vs c. Tim. VVHat doth this Scripture containe What bee the parts Silas Two new Reasons to perswade the beleeuing Romanes to peace about things indifferent First from the end vnto which both strong and weake doe looke in their particular actions concerning indifferent things verse 6. Secondly from the vniuersall end of all our actions both in things necessary and of a middle Nature to wit the glory of Christ who being the soueraigne Lord of all and that both in our life and death therefore in our whole course his glory ought to bee the onelie marke of all our doings Now if God be glorified both by weake and by strong let not one vncharitably censure another Tim. Come to the Interpretation and shew vs the meaning of the Wordes what signifies obseruing a day to the Lord Silas To regard a day is to keepe it holy to worshippe God in it as he appointed to bee done by Moses Not to obserue is not to worship God in the day nor to keepe it holy To the Lord hath three significations giuen it First that the iudgement of these indifferent actions whether well done or il belongs to the Lord and to none other Secondly that both weake and strong studied sought not to offend but please the Lord in that which they did or did not Thirdly that they referred what they did or what they omitttd to do to the Lords honour This last sence is both truest and fittest because of the words following namely that both the one and the other gaue God thankes that is honoured God The stronger thanked God both for the abundance of his creatures and their liberty in the vse of so many blessings The weake gaue thanks for their slender diet because it was to them a pledge of Gods loue and fruite of Christs redemption Note further touching the sence of the words that these Indicatiues he regardeth he giueth thankes he liueth he dyeth verse 7. haue the force of Imperatiues and are to bee vnderstood rather de iure shewing what ought to be done then de facto telling what was done like vnto that saying 1. Tim. 3. A Bishop is the husband of one wife that is let him be the husband of one wife Heb. 13 3. Marriage is honourable that is it ought to be And Mal. 2 7. The Priests lips preserue knowledge that is it ought to doe so Mat. 5 13 14. Tim. Now that ye haue giuen vs the sence let vs heare the doctrines of this sixt verse Sil. The doctrines of this sixt verse are these foure First there be some actions indifferent such as in their owne nature be no sin but may be done or omitted and not done without fault As there be somthings simply good or good absolutely which bee commaunded or forbidden in the worde so some bee neyther good nor euill in respect of things done but be of a middle quality The proofe of this Doctrine is out of the Text for seeing to obserue a day and not to obserue it to eate and not to eate bee actions directly contrary yet our Apostle saith of them both that they pleased the Lord and tended both vnto his honour Heere of it plainly followes that some actions and things be of an indifferent nature which may be done and God pleased or not done and yet God not offended A second proofe is out of 1 Cor. 8 8. whence I reason thus That which being done or not done makes vs neither better nor worse must be indifferent Thirdly in this Chapter from verse 17. I argue thus That certainly is in different which neyther furthereth or hindereth Christianity and saluation But such things are meates and drinkes because the kingdom of God is not meates and drinkes therefore meates and drinkes bee indifferent It is very true that the abuse of these things by excesse and riot is not indifferent but sinfull Also where there is no such abuse yet the intention of the doer may be sinnefull as if one forbeare meates with a purpose therein to do an holy and meritorious acte Likewise to eate and drinke c. without faith makes such actions sinfull yea though the things or actions about thē simply considered in their owne Nature are not euill nor good Which as it rebukes such as doe deny Adiaphora holding all things to be euill or good so it instructeth vs to know that where Gods word hath not ouer-ruled the case by precept or prohibition there we do not sin if we auoyd opinion of merite superstition scandall of the brethren and contempt of good order and decencie Tim. What other Doctrine from this verse Silas It teacheth that euen in indifferent actions as eating and drinking the honour of God ought to bee our end of them and marke to ayme at much more in actions necessary and commanded 1 Cor. 10 30. Math. 5 16. Rom. 11 36. Col. 3 16 17. Besides these Scriptures good reason enforceth this lesson First God is the beginning all things are of him and he ought to bee the end of all all things are for him And Prou. 16 4. For himselfe that is for his glory he made all things As all Riuers come of the Sea and returne thither so al things ought to redound to his honour as the end seeing all is deriued from him as the beginning Wee haue will and power from him to do that which is pleasing vnto him Phil. 2 13. the praise of all therefore belongs to him Secondly Christ hath bought vs our God gaue Christ a price for vs therefore all our actions maine and meane religious righteous ought to glorifie him 1 cor 6 20 Tim. What vse is to be made of this doctrine Silat It reprooueth such as be so farre from intending Gods honour in euery action as generally they thinke not once of the Lord and his glory Secondly such as directly and purposely seeke their owne praise or
if one should aske How came Christ by this right and power in vs and ouer vs it is answered verse 9. By his death and resurrection the end whereof was to giue him Lordship ouer his church In his death was paide the ransome in his resurrection he possessed his dominion For being dead so long hee could not be Lord and Conqueror but by rising againe he obtained it and that he might for euer exercise this dominion hee must both rise from death and reuiue or continue aliue to continue an eternal Lord as it is written I was dead and am aliue and Behold I liue for euer euer Reuel 1 18. Rom. 6 9. Christ being dead dieth no more death hath no more dominion ouer him The sum of all is that not onely in indifferent things but in all our Christian actions we must like good seruants seeke the honour of Christ our generall and rightfull Lord and therefore must lay aside our diuisions and discords which are neither after his pleasure nor to his praise and glory Tim. Interpret the words and tell vs what it is to liue to our selues and to dye to our selues Silas To liue to himselfe hath a two-fold signification first ciuill which is double First to depend on no man but to liue of himselfe without helpe from others to bee beholden to no man as Abraham would not take a shoo-lachet from the foure Kings which warred with him Gen. 14 23. Elisha would not at any hand take a guist from Naaman the Syrian 2. Kings 5 15 16. Also in a ciuill sence it may import to care for none but for our selues onely to minde our owne benefit with neglect and contempt of all others As in couetous misers many vnmarried batchellors and all worldlings doe hauing a care of themselues and theirs alone as if they were borne for none other The other sence wherein the Apostle vseth these words is theologicall and Gospell-like namely to liue after our owne minde lust and pleasure doing our owne will and seeking our owne praise like to that Rom. 8 5. 1. Cor. 10 2. also 2. Cor. 5 15. Our life when it is referred not to Christ but to our owne commodities and honour then we liue to our selues Also when there bee none to grieue mourne and lament our death which is the case of many widdowes single persons sole liuers poore people with whose death nōe is affected this is ciuily to die to himself but euangelically one dyeth to himselfe when he findeth himselfe desolate and there is none to care for him being dead as if he were forelorne and cast off of Christ this is the meaning heere Tim. What may now be our lesson from hence Silas First all wicked and vnregenerate men liue and dye to themselues to their owne pleasure and praise When Paul saith none of vs hee meaneth that others doe so the reason heereof is first they haue no other ground and beginnings of their actions but their owne will or lust nor other end of them but their owne glory or the pleasing of themselues and other men Tim. Tell vs the vse of this point Silas It serues to reproue not onely heathenish people but among Christians the couetous vsurers Cornemongers oppressors extortioners c. which minde their owne profite onely without respect of pleasing God or their neighbour Also idle Ministers which seeke their owne things and not Christs Phil. 3. and Magistrates which referre their authority to their priuate vse soreslowing the weale publike Also it is a checke and a sore one to our young gallants swash-bucklers Tauerne-haunters gamesters c. which wholy intend their pleasure ease and carnall delight they doe what they ought not and as godlesse men doe liuing to themselues let these looke to dye to themselues For as they neglected God in their lise so it is right that he neglect them in their death and leaue them without comfort on their death bed who in the dayes of their health and strength forgot and forsooke him Tim. What other lesson from verse 7 Silas All beleeuers are taught their duty not to liue to themselues after their owne lusts and for their own praise and purposes for how can they liue to themselues which haue in baptisme and profession denyed themselnes euen all carnal affections which are as deare to men naturall as themselues better neuer to haue vowed this then not to keepe our vow Eccle. 5 7. Tim. What is the vse heereof Silas It serues to warne the faithful to stoppe their eares as a Serpent doth against the voice of sinfull pleasures profites selfe-loue and vaine glory charme they neuer so wisely And to suffer thēselues to be led by the inspiration and the gouernment of the holy Spirite by which they are sanctified then ye shal dye not to your selues but find God in your sicknes ready to make your bed and to take care 〈◊〉 you dying sithence liuing yee did thinke and studie how to please and glorifie him How can he leaue you in your death which did cleaue to him in your life How can he not refresh you at the last dying houre receiue you at the last dreadful day whose chiefe intent and endeauour was to renounce your owne desires and wayes for his will and glory sake Tim. Proceede to the eight verse and shew what it is To liue to the Lord and to dye to the Lord Silas Each of these containe these foure seuerall distinct things To liue to the Lord is first to acknowledge our selues not to be our owne or vnder our own power at our owne hands as Iourneymen and Freemen but to be Christs as his proper and peculiar No flocke is so much the Shepheards or inheritance so much the Owners or Seruants their Lords as we Christs Secondly it signifies to render vp our selues to him to doe not our owne but his will As seruants doe his will which hath ransommed them and freed them with whom they haue made a Couenant and from whom they haue taken wages and protection 1 Sam. 22 7. so we are bound to attend and obey the will of Christ to whom we are bound by solemne couenant and from whom wee haue had alreadie many good things and doe looke for more and greater whose wil also is most holy Thirdly as seruants make their Lorde their refuge so to flye to Christ in all our distresses and dangers so Iacob so Dauid so Ezekiah so Peter fled to Christ Saue Lord or 〈◊〉 perish Mat. 14. Lastly to seeke his glory to the vtmost end of our life Now To die to him is to confesse him to be the onely Lorde of death hauing it in his owne hand and power Secondly to submit with patience to the decree of death after Christs example Math. 26. Thirdly to study how to glorifie him in our death by hope patience contentment repentance and feruent prayer to God for our selues ours and his whole Church and by our counsels comfortable
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens whē he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the Sacramēt and not the thing some the thing and not the Sacrament Sins not 〈◊〉 but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam 〈◊〉 Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo currūs ad maium 〈◊〉 anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestātur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. Reasōs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita 〈◊〉 et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta 〈◊〉 tantum significāt iustitiam sed dant et obsignant 〈◊〉 in glossa A digression into the praise of Abraham and his faith Non 〈◊〉 more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons 〈◊〉 〈◊〉 per 〈◊〉 in bono 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta 〈◊〉 〈◊〉 dena dci Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur 〈◊〉 F. 〈◊〉 est perpetua 〈◊〉 〈◊〉 quoni am vera Luthe rus fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemēt Mille mundis red mendis sufficit Christus 〈◊〉 The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned frō true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. Recreatiō 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. 〈◊〉 1. Help the pore with those hands with which ye oppressed