giuen by the de rection of the starres and what more false or doubt full Scope Summe Coherence Method Doctrine Reason Vse Scope Summe Notation of the word Diuision of the thing Definition What election is 1. Election eternall 2. Particular 3. Election in ferreth reprobation Propositū dei ad uersu vni genus humanum sese extendit inquit I utherus In massa pura aut corrupta In massa corrupta was election made Reasons Oracles is of the purpose of God and the good plea sure of him who calleth Origen Election com meth from the will of the Elector not from any thing in the elected Reprobation priuatiue and positiue We ought to be content with this that Gods will is the onely cause of election Phocius 7. end of elec tion Gods glory 8. effects of election 9. election vn changeeble 10. election knowne Rom 9 23 24 Doctrine Reasons Vses Will to good is not of nature it is Gods gift P. Martyr 2. Oracle A doubt Solution How this text doth fit the purpose of Paul A doubt Solution Doctrine Reason Scope Parts Debilum sinon reddis habes quod gratuler's sireddis non habes quod querarn Idem Augustine was of this opiniō for faith but retracted it Latct discretionis ratio sed non 〈◊〉 ipsa discretio Aug. Note This Texte makes much against them which holde the beginning of our saluation to come from our selues August Summe Parts Interpretation Doctrine Nos volumus sed Deus qui dat bene velle August Hoc appertissime contradicit Apostolo qui tribuit Dco quod demit voluntati Totum Deo detur qui voluntatem et 〈◊〉 et adiuuat bonam facit et conseruat Scope No reason why God did this to Pharaoh rather then to another King Chrysost. Paul might by an example of the Iew haue confirmed his purpose but wisely he did it by an heathenish king Doctrine Reason As Pharaoh omitted nothing which might bee for his owne destruction so God lefte nothing vndone which might be for his correction 〈◊〉 Interpretation Doctrine Reason Pharaoh 〈◊〉 〈◊〉 libero arbitrio Deus indurauit Pharaonem 〈◊〉 〈◊〉 Aug. The will of God cannot be resisted because it is most mighty yet it is by no meanes vniust but most vpright Amb. Origen Esay 45 〈◊〉 Psal. 135. 6. Exodus 39 7. Iob. 12 10. Duke 12 5. Ephe. 1 11. Scope Summe Interpretation Doctrine Reason Vse Scope Interpretation Doctrine Reason Vse 2. Doctrine Vse 3. Doctrine Vse 4. Doctrine Reason Vse Interpretation 5. Doctrine Reason Vse 6. Doctrine Reason Vse Summe Interpretation 1. Doctrine 2. Reason Similitudes Vses A doubt Solution Markes of a calling which is effectuall 2. Doctrine Reason Vses 3. Doctrine 4. Doctrine 5. Doctrine Reasons Reason Doctrine Proofe By scripture By reason Vse 2. Doctrine Proofe Reason Parts Method Interpretation 1. Doctrine 2. Doctrine Doctrine Doctrine 2. Doctrine Summe Parts Interpretation Doctrine Vse 2. Doctrine Reason Vse A doubt Solution 3. Doctrine Vse 4. Doctrine Reason Parts 1. Doctrine 2. Doctrine Reason Note Doctrine Reasons Vses 〈◊〉 Interpretation 2. Doctrine Reasons Vses Iohn 17 9. Parts Interpret Doctrine Reasons Vse Luke 9 34 35 Method Interpret Doctrine Reason 2 Thes 2. 8. Vse Ignorantia excusat non a toto sed á 〈◊〉 2. Doctrine Reason Vse Interpretation 3. Doctrine 4. Doctrine Reason Vse Interpretation 5. Doctrine Reason Similitude 2. Part of Chap. 6. Doctrine Reason Vse Drifte Method Parts Coherence Interpretation Summe Doctrine Reason Vse The formet Doctrine teacheth that Faith properly taken 〈◊〉 not but in respect of the obiect Christ from whom it hath al vertue and power How the law doth bring to Christ. Vse Much more worthy of reproofe are such as be neuer a whit affrighted greeued by hearing the threats of the law these be 〈◊〉 from Christ. 2. Part. 1. Doctrine 2. Doctrine Summe Scope Interpret 1. Doctrine Reason Vse Interpretation 1. Doctrine 2. Doctrine 3. Doctrine A doubt Solution Vse The law hū-bleth vs by shewing what we ought to haue and yet haue it not by our owne default also it prouoketh by prayer to secke it Scope Summe Parts Interpretation 1. Doctrine 2. Doctrine Faith properly taken is not our iustice before God A doubt A solution Therefore Law and Gos pell to be destinguished by the nature of doctrine and not by bookes Vse Doubt Solution Interpretation Doctrine Reason Vse Doctrine Doctrine Doubt Solution Vse To him who hath not the fruit of these to him Christ is not dead risen and ascended Scope Summe Parts Interpretation Doctrine Reason Vse Similitudes Vse 3. Doctrine Interpretation Doubt Solution Doubt Solution Doctrine Aidoubt Solution Vse Coherence Method or disposition of the Text. 2. Degree of Saluation Iewes Gentiles be equal wherein and why Interpret Doctrine Reason Al that be iustified by faith onely are freely iustified Amb. in 3. ad Rom. God hath Iustified vs v. sing thereto no workes but saith onely cbrys in 3. Rom Onely Faith in Christ doeth make vs cleane Aug. Vse Quod primam id verum sal sum quod posterim 2. Doctrine Reason Vse Colos. 2 2. Iohn 17 3. Iohn 6 40. Ephes. 3 12. Doubt Solution Doubt Solution Confessio est via qua peruentur 〈◊〉 Bez Note Doctrine Scope Doctrine Reason Vse Doubt Interpretation 2. Doctrine Doctrine 3 Method Interpret Doctrine Vse 2. Doctrine Reasons 2. Doctrine Doubt Doubt Solution Reasons Vse Doctrine Reason Vse Doctrine Reason Doubt Solution Vse Preaching of the word is as Oyle faith as the Lampe As the Lamp without oyle goeth out so faith without preaching Interpretation Doctrine Reason 〈◊〉 Cor. 3 12. Called to preach not to Sacrifice Coherence Doubt Solution Doubt Interpretation Doctrine 2. Doctrine Vse 5. Doctrine Reason Ezek. 3 18. 1. Cor. 9 16 17. Part. Interpret Doctrine Vse Doubt Solution Doubt No kingdome of note in the world but within 40. yeares after the passion of Christ receiued the Gospel saith Egisippus Vse 〈◊〉 brought in ra ther tyrannical subiectiō to the Pope then pure religion Peter Martyr Obiection Summe Answere Interpretation Doubt Solution Doctrine Vse Doubt Solution Doubt Solution Solution Doctrine Summe Interpretation Doctrine Reason Vse Doubt Solution Doctrine Doctrine Scope Parts Obiection Solution 1. Argument to proue that all Iewes wer not Reprobates Doubt Solution Gods loue is vnchangeable and his election constant Proofe from scripture Vse Summe Parts Interpretation Doctrine Reason Doctrine Reason Doctrine Reason Doctrine Reason Vse Doctrine Reason Deus est totus Oculus Doubt Solution Doctrine Vse See du Pless his booke of the mystery of iniquity Gratia nullo 〈◊〉 gratia nisi 〈◊〉 modo 〈◊〉 August Summe Doubt Solution Doctrine Reason Parts Doctrine Vse Vse Doubt Solution Doctrine Reason Vse Popish cuasions Vse Doctrine Reason Vse Reason Vse Reasons Summe Parts 〈◊〉 Solution Doctrine Reasons Vse Ezek. 11 19 20. Doctrine Resaon Doctrine Reason Holy Scriptures are so tempered as that is plaine in one place which is dark in another Aug. It is lawfull for vs to 〈◊〉 something
doings deserue lesse Moreouer here is consolation to such as nowe are or euer shall be vnder the Crosse for Christs or the Gospels sake to make them cheerefull to beare little euils vnder hope of a greater good as Marriners which in a tempest doe cast away their goods to saue their liues and as heathen men spent their liues for earthly glory and reputation sake how much more would this bee done for celestiall glory Tim. Yea but some beleeuing afflicted Christians might say to Paul We haue suffered much and long but we see in stead of glory more and more shame Silas Yet we must possesse our soules with patience for the glory shall fully be reuealed now our life is hid with Christ but when Christ shall appeare we shall appeare with him in glory the whilest we are not vtterly voyd of celestiall glory For we beleeue the promise of it by faith and possesse it after a sort by hope and haue the beginnings or first fruites therof in the gifts of sanctification which is glorification inchoatiuely as glorification is sanctification absolutely and most perfectly DIAL XIX Verses 19 20. For the feruent desire of the creature waiteth when the sonnes of God shall bee reuealed because the creature c. Tim. VVHat may bee the purpose of the Apostle in these verses Silas His drift and purpose is first to prooue heauenly glory which followes afflictions in this life to bee certaine and secondly to exhort Gods children to be patient in afflictions vnder hope of that glory The former is proued by a secret and very great desire which things created haue after the glory of Gods Children till it bee manifested Now this desire being put into them of God it cannot be frustrate and vaine and therefore the glory must needs be certaine The latter is prooued by the example of the cretures bearing their misery vnder which they are through mans fault in hope of restoring therfore much more ought Gods Children patiently to suffer their afflictions seeing our restoring shall be farre more excellent then the restoring of the creatures and there comes no afflictions vpon vs from God but they are by our sinnes most iustly deserued whereas the creatures suffer for our sake Tim. Now let vs know what be the parts of this Text Silas It setteth forth these two things vnto vs First the condition of the creatures both in respect of their present misery which is heere signified by the names of vanity corruption and bondage verse 20 21. Also of their futher restauration which is heere called deliuerance glory liberty verse 21. The second thing is the affection of the creature in regarde both of the misery and restoring of them This affection is declared both for the kinde and measure of it by the tearmes of feruent desire waiting groning trauelling in paine verses 19 22. Tim. Expound new the words and tell vs what is meant by the feruent desire of the creature Sil. It is to bee read word for word the expectation of the Creature expecteth that is with greedinesse and continuance looketh for There is in this phrase both a Prosopopoea and a Pleonasmus For he putteth vpon the creature the person of one who most desirously expecteth and looketh after some person or thing such are wont to put foorth their heads and to looke when such persons or things should appeare Psal. 121 1. So the creature lookes after liberty Tim. What are we to vnderstand by Creature Silas Neither the Angels as Origen nor men good nor bad as Augustine thought but the whole frame of Heauen and earth with creatures therein contained as the Starres Elements all celestiall bodyes bruite beastes fruite of the earth fishes of the sea with whatsoeuer else was made for mans vse Tim. But what manner of desire is it that thinges created haue Silas It is a certaine instinct or inclination put into them of God whereby they secretly after a manner vnknowne to vs are moued to couet to attaine to the end for which they were made This ende is that perfection and most glorious estate in which the creature was at first created and from which it is now fallen for mans sinne and vnto which it still tendeth by a naturall desire euen as heauy things by natural propension tend downwards and light things vpwards Tim. What is meant by the reuealing of the sonnes of God Silas The meaning is vntill that glory which is prepared for the sons of God be indeed manifested the sons of God by a Metonymy of the subiect for the adioynt are put for the glorious liberty that is ordained for thē as verse 21. expounds it Tim. What instruction doth arise from hence Silas A two-fold instruction First that the glory of Heauen is most certaine sure it is not doubtfull whether there be such a thing or no or a thing in aduenture but there is such a thing indeed and it shall be certainly performed to all Gods Children which beleeue the promises and repent of their sinnes The reason heereof is because God hath inspired the creatures with an instinct and desire after the glory of Gods sonnes and seeing God doth nothing in vaine it must needs bee that this desire is after some-thing that truely is and not a Chimera or fiction Tim. What is the vse of this instruction Silas Such as are Gods children by adoption must learne from hence to strengthen their faith as concerning the truth and certainty of their glory to come if haply any doubt through temptation should arise about it Secondly it informes our iudgements about the estate of the creature what it shall bee after this world is ended that they shall after their sort and manner be partakers of the glory of Gods sonnes for otherwise they should desire it in vaine Tim. What other doctrine will arise from this 19. verse Silas Seeing the creatures doe greedily and continually desire the glory of Gods sonnes the sonnes themselues ought much more feruently to desire it because the glory of the creature doth but depend vpon the glory of Gods children and is very farre inferiour vnto it Therefore if their desire bee great and constant after it ours ought a great deale more so to be seeing that glory shall be fully reuealed chiefly for our sakes and our state shall by many degrees exceed the estate of all other creatures Tim. What vse is to be made of this Doctrine Sil. It is two-fold both in respect of godly and the vngodly In respect of the vngodly it serueth most sharpely to reproue them as being worse then the dumb sence-lesse vnreasonable creatures in that they haue no desire nor longing at all after the glory to come wheras euen the creature doth couet it feruently The heart of the wicked it is set vpon riches they trust in vncertaine goods they mind earthly things their portion and their treasure is heere and therefore their ioy is heere they
because reading belongs to a few and hearing is common to all therefore euen by Pauls owne testimony it hath the preheminence so as better it were to loose all our senses then to misse this alone Secondly it sets foorth the miserable estate of popish Recusants which stop their care like the Adder and will not heare also of Atheists who thereby doe barre themselues of the meanes of faith and saluation Thirdly it exhorts vs to diligent hearing with all care and conscience to heare with our best attention seeing faith is dropt in to vs by the eare Fourthly it reproues sleepy drowsie and carelesse hearers who doe as it were shut out faith that it should not enter But let vs not looke that God will open our heart except we keepe open our eares Fiftly and lastly it is matter of great cōfort for wandring lost sinners to vnderstand that there is yet a way euen by hearing the word to recouer and saue themselues therefore that they ought to liue in those Countries and places where they may bee partakers of hearing and that they hearken vnto the sauing doctrine of the Gospell with desire to vnderstand and obey it Tim. Come we now to the first step and tell vs what is heere meant by Preacher Silas It signifieth one that is the Embassadour of God to spread abroade his word and with a loude voyce to declare it Tim. What is the office of a Preacher Silas To interpret the word of God by the word of God Nehem. 8 18. and to make application of the word to the vses of Gods people by doctrine exhortation comfort 1 Cor. 14 3. Also by a reproofe and confutation 2 Tim. 3 16. Tim. What is our Lesson from this word Preacher Silas That the Office of a Minister is of great dignity because it principally consistes in publishing and declaring the word of God which is a farre more high and excellent function in spirituall account respect then to be the Ambassador of the greatest man in the worlde by how much heauen is higher then the earth and the counsell of GOD higher then the will and pleasure of men and saluation passeth all humane and worldlie affayres Tim. What vse is to be made heereof Silas It must stay men from rash entering into so high and holy a vocation before they haue fitnesse thereunto which were a fearfull presumption Secondly it admonisheth such as be Ministers to do the work whereto they are called that is the work of Gods Ambassadors to preach the word with an holy importunity 2 Ti. 4 2. 3. it conuicts the Popish Church of error in that they wil haue the greatest worke of a Minister to bee to minister the Sacrament of the Altar to sacrifice Christ againe Fourthly it reprooues such as will continue Ministers and yet are vnmeete for this duty of proclayming Gods word Lastly it warneth to lay hands hastily on no man 1 Tim. 5 22. Tim. What means this Question How can they hear without a Preacher Sil. It cannot be that one can heare vnlesse the worde be preached made to sound in his care by liuely voice for there is a relation betweene hearing and speaking Tim. What Doctrine ariseth from hence Silas That vnto the hearing of the word the preaching of it is necessary euen as hearing is necessary to faith and faith to prayer and prayer to saluation so it is necessarie that there be preaching that men may heare The reason heereof is because there is a relation or mutuall respect betweene the sence of hearing and the obiect thereof which is a sound or voice We can hear nothing but a sound and therefore there must be some to preach and teach that others may heare Thus often times are preaching and hearing in Scripture set downe for Correlatiues Secondly it is the good pleasure of God now no otherwise to call his people to his kingdom then by Preachers therefore Preachers of the word are needful for we cannot be saued vnlesse we be called to the Faith of Christ and there is no way to call vs but eyther by God himselfe immediately or by his Ministers mediately but he hath ceased now to speake to vs immediately from himselfe Therefore if we will be saued wee must heare Gods Ministers speake to vs out of his worde and thus much we may gather from such Texts of Scripture wherein the holy Ghost doth often ioyne preaching and beleeuing togither as in Iohn 17 20. Acts 8 12. 14 1. And moreouer it serueth to teach vs that if we desire to beleeue and be saued wee must attend preaching and hearing of Sermons and this is the reason why GOD woulde neuer suffer his people in any age to want outward vocation by his Ministers Noah was a Preacher of righteousnesse Abraham a Prophet God gaue vnto the Iewes Moses his prophet and after him the Priestes and Leuites to teach Israel his Lawe and extraordinarily raised vp many Prophets and at last hee sent his Sonne to declare his wil for the saluation of the world He gaue moreouer some to be Apostles Prophets Euangelistes and others to be pastors and teachers to the end of the world for the gathering of the Saints Ephes 4. Tim. But cannot God giue Faith and saluation vvithout preaching and hearing Silas Yes he both can and doth it to elect Infants so dying and to many Christian exiles which liue in continuall banishment from his Church but we are to consider not what he is able to do but what his will and appointment is namely to saue vs by the word preached 1. Cor. 1 18. 1. Tim. 4 16. How admirable and gracious is God who can wrap such power in the voyce words of men as shall kindle sauing faith in the hearts of the hearers Stoope to this holy ordinance Tim. What profit is to be made of this doctrine Silas This teacheth how miserable that people is which want the ordinary preaching of the word they must needes fall into the Ditches which haue none but blinde or carelesse guides to leade them they cannot but decay which haue no vision Prouer. 29 18. As the Lampe is extinguished without oyle so religion and knowledge will decay without preaching which is as the oyle to the lampe as grasse withers without raine and our bodies starue without foode so doe our soules without sound doctrine seasonably giuen which is as raine and food to the soule Secondly heere is an admonition to all Magistrates namely Patrons of beneficies whom it concernes to prouide the people of Preachers of whom they may heare instructions to life as they will answere to God for their soules And thirdly to the people that they do earnestly desire and seeke to liue vnder the preaching of the Gospell where they may heare the doctrine of saluation for where preaching may ordinarily be had God neuer workes an inward calling without an outward vocation nor is knowne to
preachers were sent from Eleutherius the first Bishop of Rome to instruct the Brittaines in the Christian faith also by good stories it will appeare that Austine brought in Romish tyrany and superstition rather then the faith of the Gospell peruerting the people rather then conuerting them Thirdly it commends diligence in the Ministers by the example of the Apostles shall we not attend our flock when the Apostles trauailed so far And the great power and esficacy of the worde by the prosperous power of God also the goodnesse of God illustrating this worlde with this newe light from heauen Tim. What is the next obiection Silas Did not Israel know Where some word is to bee supplyed to make vp the sence as God after maister Beza or the generall preaching of the Gospell or the conuersion of the Gentiles depending thereon which last Piscator likes best because the following Prophesies doe speake of their vocation Tim. What is the meaning of the obiection Silas That though Israel heard yet it may be they vnderstood not the doctrine nor counsell of God touching the calling of the Gentiles therefore they tooke offence at their conuersion of meere ignorance Tim. How is this obiection answered Sil. They did grudge and were angry that the Gospell was translated to the Gentiles also in their heartes they disobeyed and with their mouthes gaine-sayed the doctrine of Christ as is is proued heere by testimonies out of Moses and Esay and therefore the Iewes could not chuse but knowe the Gospell and that it was preached to the Gentiles for this was the occasion of their enuie and anger Tim. Whence is the first testimony fetched Silas From Deuteron 32 22. where God threatneth the Iewes that he will punnish them with iealousie and anger by preferring the Gentiles before them at the sight whereof their heartes should bee vexed to behold all their priuiledges taken from them and giuen to a people whom they accounted most vile and despicable Tim. What is meant by Iealousie Silas It is borrowed from married estate where a man is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his loue It signifyeth then the great griefe of the Iewes to see the Gentiles admitted into that dignity which they once had to wit to be the people and worshippers of the true God from whom they had so long beene strangers Tim. If iealousie bee a sinne how is God said to prouoke to it Silas Eyther by occasion bestowing benefits to the Gentiles to the angring of the Iewes Acts 13 44. or accidentally as the light of the Sunne offends weake eyes though it bee in it selfe comfortable or in respect of the end that by such anger the Iewes might be stirred vp to beleeue in Christ as a mother to bridle the wantonnes of her owne Childe will cast it off and call vnto her the Childe of a stranger to moue it to haue the more grace but God doth that in earnest which mothers doe in iest or as iealousie is a punishment of former sinne so it is of God as is to bee seene by the former place of Deut. 32 21. The Iewes had chosen to themselues such as were no Gods therefore God to vexe them would take to him such as were no people they had chosen to themselues another husband and he had chosen another wife to bee euen with them Now sinne as it hath the nature of punishment is a good thing and comes of God for it is the execution of his iustice Tim. What is the doctrine from hence That God in his iustice doth punish sinne by sinne yea in such sort as he doth proportionate the paine to the fault example heereof in Pharaoh whose heart was hardned of God for his former sinne see Romanes 1. 26 28. and 11 8 9. Tim. What profit of this Doctrine Silas It teacheth how fearefull a thing the iustice of God is in that for sinne he can strike not the body of men alone but the very soules of men with new sinnes filling them with more sins which greedily follow their owne lusts to shew himselfe the Lord and Gouernour of the soules as well as of the flesh of men and is able to wotke in them eyther good things according to his mercies or euill things according to mens merites Secondly it warneth all men aboue all things to beware as of all sin so especially of sinning wittingly and willingly after many instructions and benefits and admonitions to amendment for God will plague such spiritually by giuing them ouer vnto the power of sin which is the most greeuous iudgement vnder heauen and it is so much the more greater because it is insensible for whereas all other iudgments be without sinne this alone is with increase of guilt and sinne Tim. Why doth bee call the Gentiles no people beeing so great a people Silas Because first they were such in the account of the Iewes Mat. 15 28. Secondly they were such in the account of God himselfe who reckoned them for no people as they esteemed him for no God Thirdly because they were not Gods people they might as well bee no people as not his people for as wicked men are said to be dead in sinnes while they liue so the Gentiles while they were sttāgers from God were not worthy to bee esteemed his people or any people at all Tim. But wherefore tearmeth he them a foolish people seeing there were amongst them Philosophers and many learned men Acts 17 18. Rom. 1 22. 1. Cor. 1. 20. Silas They were indeed wise in the wisedome of the world which is foolishnesse with God all true wisedome stands in the knowledge of God Iere. 17. They haue cast away thy words what wisedome is therefore in them Tim. But Paul doth witnesse in Rom. 1. 20. 21. that Gentiles had the knowledge of God Silas They had some litterall and superficiall knowledge by the light of nature through the view of the creatures but no true sauing knowledge by the light of the Spirite through the vnderstanding of the Scriptures Tim. What is the doctrine from hence Silas That wretched is the estate of all people and persons which liue without the sound knowledge of Christ because they are without God strangers from him voyd of his life full of foolishnesse and sinne and subiect to eternall destruction Tim. What vse heereof Silas It serues to moue vs to thankefulnesse for the light of the Gospell and to walke in it while wee haue it seeing thereby we are deliuered from our former condition of ignorance and vnbeleefe and restored to such a maruailous wisedome which makes wise to saluation see Chap. 9 verse 26. DIAL XIIII Verses 20 21. And Esay is bold and saith I was found of them that sought mee not and manifest to them that asked not after me and vnto Israel he saith All the day long
haue I stretched forth my hand vnto a disobedient and gaine-saying people Tim. VVHence are these two testimonies fetched Silas Out of the Prophet Esay Chapter 65. verse 1 2. wherein the first verse which is heere by Paul set latter is the former in Esay and the former heere is latter there the last wordes of the first verse of Esay being quite left out and some words in the second changed but the meaning kept entire Tim. What is the summe of these two texts Sil. The one is a consolatory Prophesie foretelling the vocation of the prophane Gentiles how they should be accepted of God vnto mercy the other is a menacing prophesy threatning reiection casting off to the rebellious and stubborn Iewes or the refusing of the Iewes for their obstinacy Tim. What meaneth Paul when hee sayeth that Esay is bold Silas The meaning is that though hee well knew that the Iewes would hate and persecute him for his foretelling so plainely the abiection of themselues and the adopting of the Gentiles to be Gods people in their stead yet hee did not couertly and fearefully but openly and confidently speak of it without feare of their cruelty or respect of danger This grace is commended in Paul Acts 28 31. in Peter and Iohn Acts 4 13. for where there is no perill proposed there is no cause of boldnes but boldnes and liberty of speach argueth that it could not bee sayed without hazard Tim. What instructions may we learne from hence Silas First the condition of the Ministers of Christ that they shall fall into dangers if they bee faithfull and ready to speake the truth freely as the Galathians became enemies to Paul Achab to Elias Herod to Iohn Baptist the Pharisies to Christ and all because they spake the trueth this lewd vnthankfull world can affoord no better wages to the seruants of God Secondly that Ministers of the word may not for feare of dāgerconceal the truth because that God who commandeth them to declare his will without feare can will recompence them with good things if they doe their duty and with euill thinges if they fainte because of men see Ieremy 1 17 18. Tim. What learne ye hereby that God was found of them that sought him not Silas The woefull estate of the Gentiles euen of vs all by nature as we are corrupt in Adam The reason hereof is because we are naturally ignorant of God and careles of him of his fauor and worship we neyther of ourselues seek him or so much as aske after him Such are all men by nature without the Spirite of Christ as is to bee seene in the example of Paul Acts 9. and Zacheus Luke 19. and the Thiefe on the crosse and by testimonies of Scripture Psal. 14 1 2 3. Rom. 5 7 8. Gal. 4. 8. Ephe. 4 18. Titus 3 3. Wee doe more thinke of God before our conuersion then the lost groat on her which lost it or the lost sheepe minds his sheepheard from whome he strayed Tim. What vse of this poynt Sil. It serueth to humble vs in our owne eyes when we shall meditate vppon our old estate and to cause vs to extoll the loue and mercies of Christ freely of his own goodnesse calling vs to him and seeking vs vp when we not so much as once minded him no more then a dead man mindeth the things of this world Tim. It is elsewhere written that such as seeke God shall finde as Esay 55 6. I am found of them that seek me and Mat. 7 7. Seeke and ye shall finde how then is it sayd here that he is found of them who sought him not Sil. This is vnderstoode of the time going before their first conuersion and calling of the elect which seeke not God till hee first seeke and finde them but the other places and texts speake of such as beeing once conuerted and moued by the Spirite of Christ doe henceforth seeke him and by seeking find him When God inwardly stirreth the elect then they seeke him Iohn 6 44. and by seeking find but before they be first found of God they no more seeke him then a dead man seekes life or a sleeping man foode Tim. What doth the 21. verse contayne Silas It doeth describe Gods exceeding great mercie towards the Iewes their wicked ingratitude in despising it being louingly and constantly offered but more particularly it doeth set forth two excellent vertues in God and two notorious vices in the Isralites Tim. What be the two vertues in God Sil. First Gods kindnes signified in stretching forth the hand which is a speeech borrowed from mothers who allure their wanton children to them by casting abroad their handes therein shewing howe ready they are to embrace them when they come in like manner God by benefites threatnings exhortations promises yea by al meanes faire or foule inuiteth and calleth to faith and repentance the obstinate Iewes that he might reclaime them The second vertue in God is his patience perseuerance noted hereby that hee stretched out his handes all the day with great continuance euen all the time of the lawe of Moses euer since they first came out of Egypt God tooke speciall care of that people and neuer ceased one way or other to prouoke them to come to him as appeareth in 2 Chron 36 15. 16. Tim. What is the profit to be made hereof Sil. First it teacheth that wicked sinners perish through their owne demerite and the cause of their destruction can at no hand be imputed to God O Israel thy destruction is of thy selfe Hos. 13 9. Secondly it admonisheth all Christians but Ministers especially how to proceede in their rebukes and exhortations namely with al manner of kindnes loue and continuance leauing nothing vndone which may turn to the amendment of others doing it constantly without wearinesse euen so long as there is any hope 2 Tim. 2 25 26. also 2 Tim. 4 2. and while Ministers doe thus men are to consider that now God doeth spread abroad his hands to receiue them the contempt of which kindnesse will draw on remediles and most grieuous plagues vpon whole Churches as the seauen Churches of Asia Reue. 2 and 3. Chapters and on whole countries as Iuda and Israel and innumerable other kingdomes which for contempt of this kindnesse tendred in the ministery of the worde lye vnder Paganisme or Papisme by whose example let vs bee admonished to beware and learn to come when God calles to answere when he speakes to repent when hee inuiteth vs thereunto Thirdly we are here admonished that if we lose our paines patience yet not to be discontent seeing God himselfe had no better speed and it is well if the seruant be as his Lord. Tim. But what be the two vices in the Iewes Sil. First rebellion or disobedience in the heart in refusing to beleeue the promises and to do the commandemēts of God Secondly their contumacy in gaynsaying the
were not for a time knowne and apparant to the world Though Elias see much beeing a Prophet yet he is blinde where God doth clearely see for Gods knowledge is infinite If any shall ask how this may be seeing either in those times they lacked the publicke Ministery or had it corrupt the answere is that they had so much of the doctrine of God priuatly as was sufficient to instruct them and saue them through Gods blessing who can saue by weake and few meanes as wel as by strong and many God needs no meanes it is man for whose weakenesse sake meanes be prouided Tim. What profit is to be made of this Doctrine Silas It stops the Papists mouths who ask where was our Church some eighty or a hundred yeares ago Vnto whom we say it was hid amongst themselues as a little wheat is hid in a great heape of chaffe and a little Gold amongst a great deale of drosse and howsoeuer men did not or could not marke them yet vnto God they were all times seene and in due time stoode vp to reproue the great Whore and to maintaine the Gospell Tim. What other instruction haue we to marke Silas That not mens merits nor their owne free will but Gods onely grace is the cause why some are sound when most are corrupt Therefore it is not said they are reserued or they haue reserued themselues but I haue reserued to exclude all power of will and of merit to attribute all wholly vnto the grace and free election of God as verse 6. This confutes the Papists which say wee bring one part God another parting stakes between Nature grace for what haue we that we haue not receyued It is God worketh in vs both to will and to do and both according to his good pleasure Phil. 2 13. Tim. What learne we hence that to himselfe bee reserueth them Silas That Gods Children must liue to his gloric and be addicted to please and honour him who alone saueth them Secondly that they haue much and sound comfort that cleaue to God alone in that hee will euer defende them as he hath reserued them As Maistes defend their Seruants Kings their Subiects and Fathers their Children which be deare vnto them so will God keepe his owne whom he to himselfe hath reserued Tim. What other Doctrine may bee collected from these wordes Silas That howsoeuer in the inuisible Church of the faithfull there be multitudes perfectly and plainely seene vnto that God who knoweth who bee his and where his bee yet the visible Church of such as are outwardly called is oftentimes obscured and decayed in such sort as the publike exercise of religion faileth the people of God by persecution beeing driuen into corners as Conies by vermine are chased into their holes and Doues by the Kite into the cleft of the rocke The Christian Church which is alwaies glorious within or inwardly as a Queene which sitteth in her chamber cloathed with gold yet shee is not euer glorious and illustrious without to the eye of the world but is sometime like a desolate solitary and forsaken widow For the Church once consisted in two persons Adam and Eue and afterwardes in the family of Abraham and of Lot also euen in Iuda the visible Church was somtime driuen into straite and narrow places as in the dayes of Idolatrous Ahaz 2 Kings 16 17 also in the raigne of Ammon and Manasses 2 Kings 25 4 5 22. when for the most part they fell to Idolatry and forlooke the true God and broke his couenant Againe how was the Church visible at the time of Christs passion when the Virgin Mary only and a few others did appeare and prosesse him openly the rest being fled away for feare of the Iewes Also afterward in the raigne of the beast when Sathan was let loose howsoeuer there might many be no doubt were many which feared God and serued him in secret yet there was a time when to the appearance of men there seemed to be but one Luther in Germanie one Husse in Bohemia one Caluine in Sauoy one Zuinglyus in Heluetia and one Waldos in France one Wickleff in England and one Patrick in Scotland as heere in our Text we finde that among all the ten tribes Elias did dreame or iudge himselfe to bee left alone Thus as the sea sometimes flowes and sometimes ebs and the Moone is some time in the full sometime in the wanc so the visible Church is by the dispensation of God some times greater and more copious and againe other while it is more lesser and more slender euen according as the doctrine of the word is more or lesse cleare and pure for the doctrine and the Church depend one vppon the other and do shine together or be darkned together Tim. But the Papists write that the complaint of Elias touching the fewnesse of true worshippers is not well applyed by vs Protestants vnto the decay of Religion vnder the Pope at the first reformation by Luther and to this purpose sundry exceptions are alledged by Master Stapleton and the Rhemists in their readings vpon this place The which exception I will here repeate expecting your answere vnto them seuerally as I shall propound them First they say the Nation of the Isralites was then no part of the Church of God Secondly that these seauen thousand were at Ierusalem in the kingdome of Iuda wherein were many more then seauen thousand that openly worshipped God Thirdly that the Christian Church resteth vppon better promises then the Iewish Church did Fourthly that not onely seauen thousand but not so many as seauen nay not scarce one could be found of Luthers beleefe at the least not to consent with him in all poyntes of the faith These are their maine obiections shew vs I pray you what answere may bee giuen vnto them Silas The Papists haue beene long obserued to bee as a very murderous and bloudy so a lying and very bold generation If they speake or write any thing in defence of their errours which seemeth but probable they care not how little soundnesse and substance of truth there is in it as will appeare in the sisting and scanning of these their exceptions particularly And therefore this I say to the first that howsoeuer the Nation of the Iewes weere exceeding corrupt and Apostaticall hauing broken their first faith plight vnto God in stead of whome they worshipped Baall the God of the Sidonians as sacred story reportes yet God had not giuen to them a bill of deuorce it remayned still a Sinagogue and part of the visible Church Had it bin otherwise God would not haue giuen vnto them his word sent them his Prophets as Elias Elzeus and others to instruct them in his statutes except there had beene in Israel some of that people which he had knowne before and loued from euerlasting and certaine it is that where soeuer there is a Preacher and some to receiue the
4. What art thou that condemnest another Mans seruant he standeth or falleth to his owne Maister DIAL IIII. Verse 5 6. Euen so then at this present time there is a remnant according to the election of Grace if by grace then it is no more by workes c. Tim. VVHat doth this Text containe Silas An application of the former example vnto the time wherein Paul himselfe liued Secondly a conclusion drawne out of the application to wit that if election be free and come of grace then not of workes for merit is contrarie vnto Grace which is not at all free if it bee not all and absolutelie free Tim. What is the sum of the application Sil. This that as Elias was not alone in that corrupt estate of Israel but euen then when all seemed to bee gone from God yet there were in secret left seuen thousand true Worshippers so now when Paul alone amongest all the Iewes seemed to prosesse Christ 〈◊〉 raigning in Iewry and Paganisme in all the Worlde besides yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world Tim. Shew vs somewhat particularly and more plainely wherein the times of Elias the Prophet and of Paul the Apostle were like for it seemed that this should be no good Reason that it should bee so in Pauls because it was so in Elias daces For there is no such necessity as that which is once done by singular and especiall example the same ought to be done in euery time and age Silas This example of Elias is very fitly applied to the times of Paul whether we respect the thing it self or the circumstances or the causes Touching the thing it selfe as Elias thought himselfe alone in Israel and yet was not for there were many more so Paul might take himself of al the Iewes to be the only professor of Christ whereas besides him there was a remnant For circumstances they do agree Elias the prophet was raised vp extraordinarily so was Paul myraculously called to be an Apostle Againe as Elias alone was zealous for the worship of God so Paul alone of all the Iewes was an earnest defender of the Doctrine of God and as very manie resisted Elias so not a few persecuted Paul and as in Elias time Idolatry had ouerspread the kingdome of Samaria so in Pauls time Hellenisme and Pharasaisme preuailed in the world For the cause it is the same to wit Gods free election of Grace which seeing it neuer faileth nor falleth therefore it euer calleth and keepeth a certain number vnto God in his Church visible and faueth a remnant in Pauls time as it reserued a cōpany in Elias time election was the cause of reseruation of some then and of a remnant now Of these likenesses and resemblances there issueth an argument and similitude in the very phrase and manner of speech for in Elias story God sayed I haue 〈◊〉 and in Paules text it is sayed There is a remnant to make all thinges alike both in worde and matter And as the Apostle sayeth according to the election of grace so there it is written I haue reserued to my selfe which is all one in effect that they were not reserued of themselues but because God chose them in his euerlasting loue Tim. What lesson is it that wee learne by this comparing of the estate of the Church according to seuerall times Silas That it makes much for our comfort to lay together the olde and present state of the Church namely in time of afflictions The reason is because God is wont for the most part to vse like proceedings in the gouerning of his Church therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions that as Paul by considering Elias his time armed himselfe against the fewnesse of professors so Gods children by such conference of times may stay their minds in patience For no crosses nowe happen but the like or worse haue falne in former ages of the Church It is vsual with the Papistes to boast of multitudes howe many and how mighty bee their friendes and followers the Gentry the Nobles Ladies and Lords Dukes Arch-dukes Princes Kings Emperours Learned men Cardinalles Popes are on their side and walke in their way whereas for most part a company of silly Tradesmen and silly persons take part with vs. To whom though we might truly say that our number is greater by a good many then they would haue it and that if the trueth of religion went by number then the Turkes and other Pagans should bee the true Church rather then Papists which come short in multitude of the Pagans Iewes and Turkes Yet let vs cast our eye backe vppon Elias and Paules times concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God which may be preserued and professed by a few as well as by many so nowe the faith of the Gospell if but one onely professed it in the world whereas God is to be thanked many Nations and Kings doe receiue it were not the lesse wholesome and sound though the whole world besides did goe after the great whore as sometime it did But come nowe nearer to the wordes of our Text which haue two parts First that a remnant of beleeuers were amongst the Iewes when Paul preached Secondly the true cause heereof is the election Tim. Tell vs what is meant by a remnant Sil. It signifies the smalnesse of the number of the faithfull that they were farre fewer then such as abode in vnbeliese and perished therein yet the number was not so smal but it made many thousands There is the like phrase in Rom. 9. 27 29. It is a metaphor borrowed from a cloth or heap of wheat whereof a remainder onely is left so but a few in comparison of the rest durst opēly professe the faith of Christ. Tim. What may we learne from this word for our Instruction Silas First that that part of men which perisheth is farre greater then that part which is saued as the whole heape of corne is more then that part which remaineth for seede and the peece or web of cloath is greater then the remnant and thus it is written That many are called fewe chosen Math 20 16. and that few doe enter into that narrow way which leades to life Mat. 7 14. Tim. What vse hereof Silas First to striue to be of this little stocke of this poore remnant whereof not to bee were better neuer to haue beene Secondly it mooueth to great thankfulnes such as are called to bee of this remnant when such numbers were passed ouer which were no worse then they by corruption and as good as they euery way by creation Tim. What is the second instruction Silas That the promises of God touching eternall life are neuer voyde nor euer doe fall away The