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
was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
because themselues were holy holy by a couenāt-holines so as to be reckoned Gods people and to haue the seale Tim. What profite are wee to make of this doctrine to our selues Silas First it teacheth vs what a great worthinesse it is to descend from Christian parents because to such all the prerogatiues of the couenant all the immunities and priuiledges of the Church belong vnto them euen as the Children of the Iewes had right by Gods couenant vnto circumcision and other sacraments to the sacrifices and promises Likewise now such as bee borne of Christian parents haue title to baptisme the Lords supper to the word of law and Gospell and all other priuiledges of the Church which is a fauour wherein in no wise doe partake eyther Turkes Pagans or Iewes as they stand at this present And in this confidence it is that we offer our Children to be baptized being branches of an holy roote by blessing of the Couenant Secondly this serues to confute the Anabaptists which deny vnto Christian children the benefite of baptisme as if our condition were worse vnder the new Testament then the Iewes vnder the old or as though the signe must be holden from them to whom the couenant it selfe appertaines Thirdly it affoords matter of great comfort vnto all such Christians as at any time shall be afflicted in minde for theirsinnes to remember that they are vnder that couenant which promiseth remission of sinnes to parents and their children With this very argument did Peter cheare the hearts of the Iewes when they were pricked with sorrow for the killing of the Lord of glory Acts 2 38 39. Fourthly it confirmeth our faith and perswasion touching this maine mystery and truth of the restoring of the Iewes in as much as they springing from Abraham and Iacob as from an holy roote and from the other Patriarches as first fruites sanctified to God it is therefore without all doubt and a thing of certainety that the blessing and prerogatiues of the Couenant made with the parents shall flow and breake forth at last to the making of very many of them true members of the inuisible Church as now it causeth all our children to become members of the outward visible Church for whō is God to be prayed that they may not onely assent firmely vnto and lay hold vpon the promises of eternall life by faith but bring forth also the fruites of good workes by loue without the which the parents piety will but little profit the children DIAL XIIII Verse 17. And though some of the branches be broken off and thou being a 〈◊〉 Oliue tree was grafted in for them and made partaker of the roote and fatnesse of the Oliue tree boast not thy selfe c. Tim. HOw doth the Apostle Paul proceede Silas He bringeth forth a third argument to dehort the beleeuing Gentile from despising and reproching the reiected and vnbeleeuing Iewe. Hee had first saide that their casting off was to the great commodity of the Gentiles namely the vocation of them to God by the Gospell Secondly he gaue hope to the Iew of their repairing because they were an holy people and separated from all other Nations by the promises and couenant of life which was giuen them Now thirdly hereasoneth from the condition of the Gentiles both that which is past they were a wilde Oliue and that which is present they were grafted into the true Oliue whervpon dependeth a double grace one that the Gentiles are made partakers of the roote of the Oliue and secondly that they doe inioy the fatnesse that commeth of the roote that is they haue communion with Christ the Church and the Gospell The summe of the argument is thus much Yee Gentiles beeing once like a wilde Oliue are now planted into the true Oliue therefore doe not proudly boast your selues with the reproch of the Iewes This argument is wholly contained in the texte and hath two parts both expressed One is the antecedent part in verse 17. The other is the consequent in verse 18. which is enforced by a new reasō drawne from that which is absurd or vnhonest because we Gentiles bare not the Iewes but their roote doth beare and sustaine vs now it were an vnthankeful and vnhonest part to disdaine that which doth support vs. Tim. But how is this Scripture knit and coupled to the former Sil. By a prolepsis or preoccupation thus The Gentiles might say What did it profite the Iewes to come of an holy roote seeing they are cut off from the stocke of the holy Patriarches To which Paul answereth What though they were once holy branches and now indeed broke off yet not all but some onely whereas you Gentiles were a long time vnholy a wilde Oliue strangers from God and now of free fauour are grafted into their place therefore be not proud but modest and humble Tim. What is meant by broken branches Silas The Israelites which were like vnto branches broken off from a tree and are good for nothing but to perish and wither So the Iewes were cast out from grace and saluation as rotten branches Tim. Why doth he say some and not many or all seeing the greatest number of Iewes were refused in Pauls time Silas Paul speakes not of one age of them but of the whole nation in all ages euer since they were separated in Abraham to be Gods owne peculiar people and so from thence to the end of the world and then who perceiueth not that the Apostle might well say some seeing so very great a part were saued for there were many Patriarches Kings Prophets Priests and innumerable priuate men and women all deare to God and wee reade of fiue thousand conuerted at the beginning of the Gospell by Peter and other Apostles Acts 2 and 4. And towards the consummation of the world in great heaps they shal be drawne to Christ So as Paul did well to say a certaine number onely were broken off Tim. But if many of the branches be broken off it may seeme the elect may perish for what are the branches but Gods owne elected people Silas It is impossible that the elect should perish Christ hath saide it Mat. 24. 24. For the gifts of election faith and iustification c. are without repentance such as God neuer changeth and taketh away but if the elect perish thē must God change Rom. 11 29. Paul therefore speaketh not heere of right and true branches such as elect and faith full persons be which cannot be cut off but of counterfeite seeming branches who be such in their owne opinion and in the account of the Church but not beeing indeed elected and called to Christ and these may and doe fall away The ground and proofe of this difference we haue in Iohn 15 2 3 4. also Rom. 9 7. where is a plaine oddes betweene the children of Abraham and Rom. 2. 31. where is mention made of Iewes inward and Iewes outward in the Spirit and in the letter And 1. Iohn 2
nothing but God which giueth the encrease 1. Cor. 3 6. Heerein is the cause that many without all fruit nay with much hurt do study Scriptures because they seeke not to God by faithfull hearty prayer for his blessing as if the worke done would make them beleeuers good followers Tim. What is the thing in this 5. verse prayed for Silas It is agreement or consent in wils and affections each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to bee of one minde of which concord Christ Iesus is made the glue Cement and band As all meanes of peace without God are in vaine so all agreement which is not founded on Christs Faith and religion is rather conspiracy then a concord like to the agreement of Simeon and Leuy brethren in euill Genes 49 5. or of Absolon and Ach 〈◊〉 banding against Dauid Such is the agreement of Heretickes Idolators Papists Turkes Iewes Pagans and wicked men which meete in malice to doe mischiefe not in charity to builde one another Of this matter see Dial. in Rom. 12 16 18. Tim. What doth the sixt verse teach vs Silas That the vnion of Christians must be in profession outward as well as inward in affection in minde and mouth Also that such vnity is the rather to bee embraced with all readinesse because it tendeth to the praise of God whose pleasure and honour it is when his children liue louingly and peaceably as it is to his dishonor greatly that such as be called brethren and children to God do hate and striue one with another Tim. Giue vs a briese touch of the 7. verse Silas To receiue signifies charitably to iudge patiently to beare louingly to affect one another that is the weake the strong and the strong the weake The particle As noteth quality not equality for what proportion betweene Christs infinite loue and the finite charity of men The sincerity then is pointed at not the degree and measure as in Iohn 17 21. and Math. 6 12. In the last words of this seauenth verse lieth an Argument perswasorie from the more vnto the lesse thus If Christ receiued vs vnto the glory of his Father euen to make vs partakers of so great a benefite as of glorie and immortality in heauen with his Father this is the better sence then to say that Christ either propounded his Fathers glorie as his end whereby he receiued vs or that wee should receiue one another for the glorisying of God which both are true but not so fit as this that hee did loue vs so far as to make vs partakers of his Fathers glory therefore it followes that much more we should receiue one another to peace and concord which is the fruite of our receiuing to the benefite of his and therefore if he did such things to enemies how should not we be ready if wee will approoue our selues good Christians to receiue friends and Brethren Tim. How doth Paul proceede in verse 8. to v. 13 Silas Paul prooueth that Christ hath receiued vs in this excellent manner by a distribution of vs into Iewes meant heere by circumcision to whom he ministred by preaching and dying to performe the truth of God that is that he might be found true who had promised vnto their Fathers Isaac and Iacob c. to send them a Messias And secondly into Gentiles vpou towards whom he fulfilled the mercies meant them of God and mentioned in sundry Testimonies which are heere set downe till verse 13. Tim. Now with like breuity obserue the cbiefe doctrines which arise from the eight verse to the 13. Silas First we haue a singular example of rare humility in Christ who beeing the Sonne of God equall to his Father yet by taking our nature subiecting himselfe to circumcision and the whole lawe by his diligent teaching miracle-working his passion painefull and reprochfull his resurrection victorious did minister vnto the Iewes his enemies being made their seruant whose Lord hee was yet seruant to all being Lord of all Which should admonish vs of his loue to mankinde for whose loue and sake he was so abased comming not to bee ministred vnto but to minister so of our dutye in bearing the same minde as he did 〈◊〉 no seruice how seruile or abiect soeuer to expresse zeale to God or our brethren Phil. 2 5 6 7. Secondly Christ may be a patterne as of low linesse to all so of diligence and fidelity to Ministers of the word whose dignity stands not in titles solemnities Robes pompes processions papall massing c. but in teaching the people constantly and soundly also in feruent prayer for them and example of an holy blamelesse life for thus Christ in his owne person ministred to the Iewes and afterwards to the Gentiles by his Apostles Thirdly heere is a proofe of that glorious property of God to wit his truth that hee is most true and faithfull of his word namely because such promises as vpon the fal he made to Adam touching the womans seede and afterwards to the Patriarkes concerning the same to come out of their loynes to make all Nations blessed were in due time accomplished by sending Christ borne of a pure virgin to be a common Sauiour of elect Iewes and Gentiles Let this moue all Christians to put confidence in him being so mercifull and true who will not deceiue Secondly to imitate his properties beeing faithful in their words bargaines couenants vowes and promises Thirdly to praise and magnifie him for his free and gracious calling of vs Gentiles to the grace of Christ whereof vnlesse hee had made vs truely partakers we could neyther celebrate and confesse him as it was sorespoken of by Dauid Psal. 10 50. 2. Sam. 22. Neyther reioyce together with his owne nation the Iewes called by the Gospell as was foresaide Deut. 32 45. Nor haue praised God as we are commanded Psal. 117. 1. Nor haue hoped or put our trust in him as Esay 11 10. except hee had become our Sauiour and redeemer To whom therefore for his vnspeakeable mercies in visiting the Gentiles and being their light be all ioyfull praise and thankes in all the Churches of the Saints DIAL III. Verses 14 15. Now the God of peace fill you with all ioy and peace in heleeung that ye may abound in hope through the power of the Holy Ghost And I my selfe am perswaded of you brethren that yee also are full of goodnesse filled with all knowledge able also to admonish one another now therfore brethren I haue written vnto you somewhat more boldly in some sort as putting you in minde of the grace which is giuen me of God Tim. SHew vs what is done in these verses begin with the 13. and so goe on to the verses following Silas In the 13. verse Paul finisheth his exhortatory speech touching loue and concord amongst the Romanes with a short pithy prayer wherein hee so declareth his ardent desire of their saluation as withall
nfirmation heereof by authority of Scripture As it is Written Tim. What is it to glory in the Law Silas To take pride and pleasure in the knowledge profession of the Law This is a vaine and foolish glorying When knowledge and professio n is seuered from the practise of the law it is ridiculous to glorie in such knowledge of the law is not onely vaine and to no vse but tendeth to more grieuous condemnation for hee that knoweth his Maisters will and doth it not shall be beaten with many stripes Tim. What is it to breake or transgresse the Law Sil. It is a speech borrowed from earthly thinges the Law being compared to a bound or Land mark because it should keepe our heart and all our thoughts and affections in due compasse Tim. How many things are heere signified by transgressing the Law Sil. Foure things First to do euil things forbidden in the Law Secondly to leaue vndone good things commanded in the Law Thirdly in the manner of dooing things commanded to faile and in the end by not doing them from perfect loue vnto Gods glory Fourthly to purpose to continue in the breach and transgression of the Law Tim. How doth the breaking of the Law dishonour God Silas Not in respect of God himselfe whose honour cannot be encreased nor lessened but in respect of men who take occasion from the euill life of Gods people to speake euill of Gods word and holy Religion as if it were a teacher of iniquity 2 Sam. 12 14. 1 Tim. 6 1 2. Titus 1. 11. 1 Pet. 2 10. for as euill Children discredite their Father so it is a discredit to God that they which are called his children should do euill and liue vnrighteously Also in euery transgression there is a contempt of diuine Maiesty directly or indirectly which is a dishonour to God Tim. What should this worke in vs Sil. A wonderfull care to auoyde all open disobedience to Gods lawe because it doeth not onely offend and displease God but exceedingly turne to Gods dishonour for Gods honour is a greater matter then our owne saluation better it were that all men were destroyed then God should bee dishonoured Againe men were created vnto the honour of God not to his dishonour This consideration hath kept many of the seruants of God from sinning for this cause Dauid would not hurt Saul when hee might because he would not dishonour God by doing euill Ioseph was kept from incontinency by this reason Sidrac Misech and Abednego were kept from Idolatry Gods children do remember the end of their creation and consider that God will punish such as discredit him Tim. What was the other part of this text Sil. A confirmation fetched from testimony of Scripture as out of Esay 52 5. and Ezek. 36 30. Wherein he meeteth with a secret obiection We meane not to dishonour God whose law we teach and proclaime yes saith Paul he is dishonoured by your deedes amongst the nations as scriptures fore-told Tim. What is the meaning of these texts Sil. They bee a prophesie to fore-tell that in the dayes of the Messiah the wickednes of the Iewes should be such as should bee a great scandall to the Gentiles and moue them to reproach the name of God measuring him by the manners of his people the Apostle therfore doth cite these prophesies to strengthen his reprehension and to stop the mouth of the Iewes which else would haue stoode vppon their own innocencie and deluded his owne affirmation whereas nowe there is no place left for complayning or starting backe Tim. What is meant here by the name of God Sil. Either God himselfe or else his doctrine and religion because by these God and his will are made known to vs as men are known by their names Tim. What signifieth blasphemy Sil. Reproaching euill speaking rayling contumely when ought is taken from God which is his due or any vndue thing is attributed vnto him Tim. What were the lessons taught from hence Sil. First that wicked men take occasion from the falts of Gods people to speake euill of God himselfe and of his holy worship Secondly that it is a grieuous thing to prostitute the name of God to be dishonoured by his enemies and that wee are bound to haue more care of Gods glory then our owne happinesse Lastly that therefore it behoueth all Gods people to haue a great care of their cōuersation that it be not onely vpright in the sight of God but also honest and vnblameable euen before men DIAL XVI Verses 25. 26. 27. For circumcision verily is profitable if thou doe the Lawe but if thou bee a transgressour of the Law thy circumcision is made vncircumcision therefore if the circumcision keepe the ordinances of the law shall not his vncircumcision bee counted for circumcision and shall not vncircumcision which is by nature if it keepe the lawe condemne thee which by the letter and circumcision art a transgressor of the Law Tim. HOw doeth this text hang vppon the former what coherence hath it with the preceden̄t verses Silas Vnto the forenamed pretext of the Iewes who by the dignity of of Moses law and the couenant thought to be priuiledged and that they should not together with the Gentiles be condemned he now addeth a new excuse from the prerogatiue of Circumcision which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people and this Paul denyeth not but granteth the excellency and efficacy of this sacred signe especially on Gods part who gaue it as a seale of his free promise but on the peoples behalfe which did not ioyne obedience with circumcision it was of no more profit to them then if their fore-skin had neuer beene cut off Vpon this occasion Paul doth put a difference betweene that circumcision which is auaileable and heathfull and that which is not wholesome also betweene a true Iew and one which is counterfeite in shew and name onely and this is the sum of the verses which follow to the ende of this second Chapter Tim. What is the drift of this Text Silas To reproue the great folly of the Iewes who being breakers of the law yet held themselues righteous and acceptable to God because they were circumcised vnto whom the Apostle replieth that there was no power in circumcision to make wicked men accepted of God and therefore a Iew being a transgressor of the law was no better then a Gentile that lacked circumcision if he were a doer of the law of Nature Note that he speakes of the Circumcision as it was in the time of the law not as it is now abrogate by the Gospel Gal. 5 2 Tim. What was Circumcision Silas It was a Sacrament of the old Testament which God gaue vnto Abraham for him and his seede The outward signe of this Sacrament was the cutting off the fore-skin of the flesh vpon the eight day The thing signified heereby was the grace of
Iewes acquitted themselues wel for they safely kept the scriptures from falsity and corruption euen to this day and in the dayes of our Sauiour when many other faults both in manners and doctrine were laid to their charge yet they were not charged with deprauing the word DIAL II. Verse 3 4. For what though some did not beleeue shall their vnbeliefe make the faith of God of none effect God forbid Tim VVHat then is the summe of this Text Sil. An answere to a newe obiection of the Iewes which was this that the Oracles of God were in vaine committed to the Iewes and that God did delude his people with empty promises seeing many of them did not beleeue Gods worde and promises vnto which the Apostle answereth that the vnbleefe of men cannot change the trueth of God seeing it is Gods propertie to bee true whereas all men are liars naturally which constancie of God in his trueth hee proueth by testimony of the Psalme 51. 4. Tim. Expound the words contayned in the obiection to make a way thereby vnto some lessons doctrines and duties Sil. These words for what though imply this to depend and follow of the former as thus in the Oracles which GOD gaue his people there passed a mutuall couenant God on his part promising grace and life the Iewes on their part promising faith and obedience though they proued perfidious and disobedient why should this derogate from the trueth of God Whereas hee sayeth some this word distinguisheth the holy and beleeuing Fathers from the multitude of vnbeleeuers so then albeit the greatest part were perfidious and gaue no credite to these Oracles which God had left with them of credite and trust to bee both preseruers and dispensers of them yet also there was still in that people such as were elect and faithfull in respect of whome the promises were not frustrate and voyd By vnbeliefe is meant here not only their not beleeuing the things promised by God in his word but withall their rebellion in falling from God and his true worship vnto Idols and vanities and by faith vnderstand the fidelity of God or his constancy in keeping his word and promises as the Heathen Oratour hath described faith to bee a constancy and truth in obseruing sayings and couenants and herewith agreeth the notation of the word fides quia fit quod dictum est For this faith to bee of none effect is asmuch as to bee voide and vnsulfilled as who should say shall God be held vnconstant and spoyled of his truth for the infidelity and perfidiousnesse of men This introgation hath the force of a negation it is as if he saide No it is not so because whiles many were vnbeleeuers yet not a few there were to whome God fulfilled his faith and truth euen to so many as brought with them the condition of obedience Tim. What learned we out of the obiection Sil. Sundry things first all that haue Gods Oracles and heare and reade them doe not beleeue them because it is not in themselues who are all alike vnable to beleeue but in Gods purpose who hath ordained some to faith and not othersome Tim. What is the vse of this Sil. That such as doe beleeue should heerein acknowledge the free mercies of God Secondly that such as yet doe not beleeue should earnestly begge it by prayer and waite for it with patience in the constant vse of the meanes with all simplicity and diligence Tim. What other instruction from hence Sil. That the word of God as it standeth of letters and sillables hath no strength to be get faith in mens harts because many heare the sound of the word and yet neuer beleeue nay are thereby more hardened in 〈◊〉 as the Iewes in Esayes time Esa. 6. 9. Tim. Whence had the word this power to beget faith Sil. From the ordinance of God appoynting it to such an vse Secondly from the spirit of Christ working together with it the like is to bee thought of the Sacraments for the elements or the action about them hath not any force in them to encrease faith but all this dependeth vppon the will of GOD who at his good pleasure giueth grace when he will and to whome he will Tim. What vse was made of this paynt Sil. That none ought to rest in the woorke of hearing or receiuing the mysteries but must pray that the spirit of Christ may ioyn with his word and mysterle to make them effectuall for good to vs. Secondly that euery one that meaneth to profit by the worde and mysteries shoulde fitte and prepare themselues as they are commaunded in the word Tim. What other things 〈◊〉 arne we from the obiection in the third verse Sil. This though al beleeue not yet all which be within the visible Church stand bound to beleeue the word because there is a mutuall couenant betweene God and euery member of his Church for God on his part promiseth his sonne and eternall life with him this is the faith of God and we for our parts promise and vow that wee will beleeue his word and this is the faith of men The faith of God is passiuely that whereby God is beleeued so here or actiuely that whereby we beleeue God Tim. Where vnto should this serue Sil. As a weapon to fight against our naturall distrust and vnbeleefe considering that we haue vowed against this Tim. What are we taught from this second part which is the answere Silas Diuers Lessons First this speech God forbid it being a word of detestation to shew how hee doth abhorre the thing obiected shold not be vsed in vain and childish matters as most commonly it is but in graue and serious businesse and when the heart is affected Secondly the vnbeleefe of men cannot frustrate make voyde Gods promises because howsoeuer some remain vnbeleeuers yet others which do beleeue they feele the effects of Gods promises Tim. What followes of this Sil. Two things first that the blindnes and contumacy of some hearers must not discourage the ministers in their function Secondly that the people shoulde not refraine from holy things for the wickeds sake because there will alwayes be such as to whome Gods word and ordinances will bee offered in vaine yet they shall not goe without a blessing to the humble and contrite sinners DIAL III. Verse 4. Yea let God be true and euery man a lyar as it is written that thou maist be Iustified in thy words and ouercome when thou art Iudged Tim. WHat is the drift and purpose of this Text Silas It doth set foorth and extoll the constancy of God in keeping his worde Secondly he doth confirme that which he had said concerning the truth of God by the authority of Scripture which he fetched from Psalme 51 4 5. Tim. How is the truth and constancy of God set forth Sil. By the contrary that is by the vanity and falsehood of men who are lyars Secondly by the authority of Scripture out of the Psalm 51
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came 〈◊〉 blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith Abrahā was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisiō came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a strēgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a cōmon but a sacred signe thence by the latines tearmed sacramēta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if Abrahā receiued it this argueth that God gaue it for receiuing giuing are relatiues so circūcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
accesse into the grace of God The second is a standing in this grace The third is ioy vnder the hope of glory Tim. What is meant heere by grace and by accesse vnto this grace Silas Some do vnderstand by grace the grace of a good conuersation or of imputed iustice which here is called Grace because it is freely giuen and then to haue accesse is freely to be brought into such an estate wherein Christ with his merits is imputed to vs so soon as we beleeue But by Grace I vnderstand the free fauor of God and to haue accesse to this grace is to haue a libertie to come or approach to God in all our wantes being through Faith in Christ made gracious and fauorable to vs. This is the same with that of Paul Ephes. 3 12. Wee haue entrance with boldnesse through confidence and faith in Christ and also with that Heb. 4 16. Wee may with boldnesse come to the throne of Grace hoping to finde helpe in the time of neede Tim. How doth this fruite follow the former Silas Very fitly for as our sinnes not forgiuen doe shut vs out so sinne being pardoned and God reconciled we may now resort to him being made propitious to vs. This may be declared by the example of Absolon who beeing in his Fathers displeasure might not come in his sight but atonement being made by Ioab hee afterwards came before his Father This then is a maruailous great benefit that we so litle and vnworthy should be allowed to enter once into the glorious presence of so great and worthy a God It is a great priuiledge for a meane subiect obnoxious through some crime to punishment by the mercy of his Prince not onely to bee pardoned but so honoured as he may at all times haue accesse to his Prince and entreate both for himselfe and his friends Here is then an amplification of the first benefit For it is more to bee brought to presence then onely to be reconciled Tim. By whom haue we this priuiledge Silas By Christ Iesus alone For hee alone it is who presenteth our Prayers in his owne name and by the merit of his death cleaoseth our Prayers that God may accept them And heerofhee is called our Intercessor because his death commeth betweene Gods iustice and our sins to make way for our prayers to come before his Mercy-seate Tim. What thinke ye of them who come vnto God by the Saintes Silas First it is vaine and needelesse seeing we haue Christ our atonement spokesman by whom we may come to his Father Secondly it is iniurious to Christ to ioyne any with him in the office of Mediatourship But whereas it is obiected that wee may well vse the Saints by them to come to God as we come vnto Kings by Dukes and Earles my answere is that the comparison is not like First because earthly Kinges cannot bee euerie where to heare and see all whereas Christ is infinite and is euerie where Secondly God alone hath appointed vs to come vnto him by Christ and by him alone Tim. What then thinke yee of them who say Wee must come vnto God thorough Teares sorrowe Repentaunce and good workes Silas They honour those things too much and make Christ of them by whom alone it is that wee haue accesse to his Father we must bring those things to God as fruites of his grace but by the merite of them wee may not looke to be brought into Gods fauour and acceptance Tim. Why doth he mention Faith Silas Because both Christ himselfe and all his benefits come to vs by the meanes of Faith Tim. Rehearse the third fruite of a iustifying Faith Silas 〈◊〉 in the grace of God By which is meant the perseuerance of beleeuers in the grace and fauour of God and in that blessed estate into which they are brought by his fauour that this is here meant may appeare both in Scripture speech common speech perseuerance and continuance is noted by standing as Psal. 1. 1. 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of continuance a station or a standing also of a man that is resolued we vse to say he stood to it Tim. What then do ye gather from hence Sil. That a true beleeuer which once hath peace with God beeing reconciled to him by Christ cannot wholly and for euer fall from this grace of reconcilement but abideth to the end in that grace Tim. Why do ye say he cannot wholly fall Sil. Because partly or in part hee may loose grace that is he may loose many tokens and gifts of grace as peace of conscience touching the secrete feeling of it ioy in the spirit cleerenesse of vnderstanding feeling and affection to goodnesse feruency of loue holy boldnesse confession of God with many such like as appeareth in Dauid and Peters case For as a healthfull sound man falling sicke he may loose many benefites and comfortes of life as health strength liuelinesse fauour beauty appetite and such like but yet retaine life it selfe So he that once by faith liueth to God cannot wholy loose this life of faith though hee loose many effects and companions of this life which the godly doe loose when they waxproud grow secure or fal into some grieuous sins Tim. Why doe ye adde that beleeuers cannot fall for euer Sil. Because the falles of the faithfull are but for a time for they rise againby repentance and after recouer themselues as in Dauid and Peter and others Tim. Why do ye say that beleeuers cannot fall from the grace of reconcilement Sil. Because all others which are not true beleeuers may vtterly and for euer loose all grace and beleeuers themselues may loose many graces and fruites of faith but the grace of atonement with God beeing once by true faith laid hold on can neuer totally be lost nor that faith wher by it is imbraced because Gods loue and couenant bee eternall Tim. Nothing is vnchangeable but God therefore grace is changeable and may be lost Sil. Grace is double first a grace making vs gracious and freely accepted with God this is vnchangeable as God himselfe for it is his free loue and fauour Secondly a grace freely giuen that is euery gift which floweth from his free fauour as the grace of sanctification of faith repentance hope loue c. These graces in themselues bee chāgeable but being preserued of God by a second grace they be durable and lasting to the grace of faith God addeth another guift of perseuerance by which the former gift is kept also 1 Pet. 1. 5. Tim. But Saul Iudas and Esau did wholy loose grace Sil. The grace of reconcilement and true faith whereby it is receiued they neuer lost because they neuer had it they lost onely that they had euen a generall illumination and common gift of the spirit Tim. But Solomon had the grace of reconcilement for he was Gods child yet he fell from that grace Sil. It is true he
The power of God which was then chiefely declared to his glory when Christ was raised from the dead and in vs it is shewed manifestly when casting away sinne we liue vncorruptly and holily Tim. What is signified by newnesse of life Silas The blamelesse life of Christians or purenesse of liuing Tim. By the word Walking what doth he teach Sil. That of a pure and blamelesse life there be certain degrees as in walking there is a going forwards to a certaine place so there must be a profiting in Christianity more and more Tim. Thus farre of the parts now tell vs the true and proper cause of our Sanctification Silas Our communion with Christ Iesus dead buried and raised againe or our fellowship with the death buriall and resurrection of Christ which is meant by those phrases of being baptised into the death of Christ and of being buried with him heereby signifying vnto vs thus much both that Christ when hee dyed and was buried was in our stead as our surety and also still communicateth the merite and vertue of his death and resurrection to such as are one with him for the destruction of sinne as well as for remission Tim. Shew vs this more plainly what your meaning is Sil. They which are the members of Christ by faith there is a power and vertue deriued and conueyed into them from his death and buriall for the beating downe and consuming the strength of sinne and from his resurrection to the quickning and raising vp their minds and wils to the study and loue of godlinesse Tim. Tel vs now distinctly and particulerly how doeth the death of Christ auayle to the mortifying and killing of sin Sil. Thus Christ Iesus consists of two Natures hee is God and Man as man hee dyed Now the power of his Godhead did in his death vphold his manhood from sinking and gaue merit to his death and the same Diuine power workes in his members for mortifying sin thorough his death Tim. How doth his buriall profit to the buriall of sinne or to progresse of mortification in vs Silas Christes bodie buried was by his diuine power kept from corruption in the graue and that verie power of Christ buried workes the continuall wasting of sinne that it may dye by little and little in his people Tim. Shew vs now how our raising to a newe life is effected by Christ his resurrection Sylas That diuine power that raised the dead bodye of Christ out of the graue worketh in the elect the resurrection of their soules from the death of sinne to the life of righteousnesse Tim. What doth follow of all this Silas First that Christ is a Sauiour not by merit onely but also by vertue and efficacie Secondly euery christian that desireth to partake in the merit of Christs death for Iustification must labour to haue fellowshippe with him in his death for mortification and to feele the Vertue of his resurrection vnto newnesse of life Thirdly such as haue fellowship with his death for the leauing of sinne with a hatred of it and with his resurrection for the leading of a godly and a iust life out of a loue vnto God and to his Law do thereby declare that they are one with Christ himselfe grafted in them Tim. How is our Sanctification made knowne to a Mans selfe and vnto others Silas By two pledges and testimonies the one inward the other outward the inward is the change of our affections when the heart loatheth the sinnes it was wont to loue and striueth against them and loueth such Vertues and duties as once it did abhorre endeauouring to do them with a desire to please and glorifie God The outward pledge is baptisme which is no empty bare but a powerfull pledge and instrument thereof Therefore it is said We are baptized into his death that is to say it is an effectuall pledge of our fellowship with Christ in his death aswell to Sanctification as to Iustification Tim. Declare how Baptisme is a pledge of our sanctification in all parts of it Silas The holy Ghost by the water of Baptisme being sprinkled vpon the childe as by an instrument not onely sealeth but worketh Sanctification by linking knitting the elect nearer vnto Christ from whome they draw vertue and power not onely for the mortifying the burying of their sinnes but for the pleasing of God in a new course of life Or thus the death of sinne is effectually represented by the water cast on vs at our baptisme and buriall of sinne by our being vnder the Water and by our comming out of the water is signifyed our arising out of our sinnes to a better life thorough the power of the holy Ghost applying Christ his death and buriall for the beating downe of our corrupt Nature and his resurrection or our quickning to godlinesse of liuing Tim. Then the power of Baptisme dependeth not vpon the Element of water or on the Minister or actions performed in the ministration Silas No surely but vpon the ordinance of Christ appointing it to be a pledge of remission of sinnes and repentance and vppon the Spirite and diuine power of Christ working by his ordinance a straighter Coniunction betweene himselfe and the elect beleeuers Tim. Whereof should this put vs in minde Silas That such parties as are baptized are much beholden to God for such a testimony and instrument of his grace and in this regarde stand bound to depart from sinne and to liue godlily especially hauing made a solemne Vowe and couenant in their Baptisme that they will not serue sinne in the lust thereof but God in keeping his word and doing his will therein reuealed to the vtmost of that Grace which they haue receiued DIAL III. Verse 5. For if we be planted with him to the similitude of his death so shall we bee to the similitude of his resurrection Tim. VVHat is the drift of this Text Silas To make it manifest that the power grace of dying to sinne and walking in a new life is deriued and borrowed from Christ Iesus Tim. How is this declared and made plaine Silas By a similitude or comparison of planting For as it fareth with a grift translated from an old stocke into a new so is it with elect beleeuers As the grift liueth groweth and fructifieth by the iuyce drawne from the new stocke into which it is planted so the elect beeing taken out of the olde rotten stocke of Adam and planted into that Noble stocke Christ Iesus they participate of his heauenly Spirite by whose vertue applying the death and resurrection of Christ to them they receyue power to die to sinne and to liue to God Tim. What is meant by the similitude of his death and resurrection Silas Thus much that what was done in Christ by nature must be likewise done in vs by Analogie or proportion as thus Christ dyed naturally so wee must feele in our selues a dying of our sinnefull desires as hee rose againe out of the graue so
sinner this is the voice of euery mans owne conscience conuicting him of the breach of the law sundry wayes Now the conclusion followes necessarily Therfore I am a most accursed wretched man worthy of eternall damnation in hell fire This conclusion is the worke of the holy Spirite causing euery elect sinner to apply vnto himselfe the most horrible threatnings of the law whereuppon there ariseth in the conscience great feare horror and astonishment for which there is no salue in the law which is able to kill but not to make aliue Tim. But are all the elect partakers of this feare before their connersion and all in a like degree Silas All the elect which come to yeares and discretion are not conuerted without this feare but all haue not a like portion of it for God dispenseth the measure of this feare as it pleaseth him to some more to some lesse it faring with men in their new birth as with men in their naturall birth where some are borne more easily some with more payne as some sores are let out with the pricking of a pin and some need much lanching Tim. Tell vs what profite and vse wee are to make of this doctrine touching the degrees that are vsed in the conuerting of elect sinners Silas First we are taught how miserable we are by nature we being the children of Gods wrath and condemnation liuing alwayes as bondmen in fear of his punishment Eph. 2 1 2 3. Secondly we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs seeing we haue not the Spirit of adoption till we haue the Spirit of feare and this is gotten by the ministery of the Law Thirdly we are warned what duties men are to do vpon the hearing and reading the Law that they may further their owne conuersion which be these First by the Law to get distinct and sound knowledge of sin Rom. 3 and 7 7. Secondly rightly to vnderstande what that curse is which the Law threatneth vnto sinne sinners Thirdly a diligent search and examination of our selues whether we be not guilty of these very sinnes against which the law denounceth the wrath and curse of God Fourthly Legall faith beleeuing that we are breakers of the Law and do deserue the curse of the Law Lastly vpon the application of the Law to our selues to labour and worke our owne hearts to get them humbled and broken with feare and terror of Gods iudgements For then and not before the heart is made meet to receyue the Spirit of Adoption Heere are reproued such as gather too much hope from the Gospell ere the Law haue duly feared and taken them downe with griefe shame Tim. Is there any other vse to bee made of this former point Silas Yea these three First they that had neuer any portion of this Legall feare haue iust reason to feare mistrust their owne conuersion Secondly if any bee vnder this discipline of the lawe hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes let them not bee much discouraged for they are in a good way to true conuersion Lastly let such as haue the spirit of feare not rest there but passe on till they haue the Spirite of Adoption least it fare with them as it fared with Esau Caine and Iudas Tim. What is the next degree of a Christians conuersion Silas To receiue the Spirite of Adoption Tim. What are we consider in this third degree Silas These three things First of Adoption what it is Secondly what is the Spirite of Adoption and thirdly what it is to receiue the Spirite Tim. What is Adoption and how may it be declared Sil. Adoption is the making one actually a son by grace which is no sonne by nature Ephe. 2 3. Gal. 4 4 5. For this word Adoption is borrowed from the custome of men who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne This benefit of Adoption may be declared many waies First by the person of him who adopteth to wit God who hauing a naturall Son yet wanting sonnes in our kinde hath Adopted men woemen to be his Children which is not the wont among men but quite contrary Secondly by the persons of vs who are Adopted beeing both beggerly and void of all goodnesse being also his enemies full of all vnrighteousnes Rom. 5 6 7 8. Thirdly by the dignity of the thing it being a matter of wondrous excellency to haue such a sonne-ship more a thousand times then to be the sonne of a most mighty Prince Fourthly by the manifold and exceeding benefits which comes by Adoption namely to bee heire of the world and of Heauen Lastly by the duty of adopted ones being briefly touched in Malachy 1 6. and more largely in 1. Pet. 1 14 15. Tim. What is meant by the Spirite of Adoption Silas A speciall grace of the Spirite certifying our Adoption vnto vs. A grace which flowes from Adoption and is proper to Adopted ones seruing to witnesse their Adoption and therefore fitly called the Spirite of Adoption Tim. What be the two effects and fruites of the spirit mentioned in this Text Silas The first is to seale or assure in the hearts of the elect children of God the witnesse of their adoption by Christ hence it is called the Spirit of Adoption and in the same sence also it is tearmed the earnest of our inheritance Ephes. 1 14. The second is to open their mouths with childlike confidence and godly feruency to pray vnto God as to a most louing father Hence it is called by the Prophet Zachary the Spirit of Grace and of praier Zach. 12 10. Tim. How do the elect receiue the spirit of Adoption Silas By the Ministery and preaching of the Gospell as the Spirit of feare and bondage is giuen by the preaching of the Law Hence the Gospell preached is called the Ministry of life of righteousnesse and of the Spirit because through the Ministry of the Gospell the Spirit is effectuall to quicken the dead hearts of the elect thorough Faith in Christ thereby to be made righteous before God and to become his sonnes and heires of eternall life This is proued by the word of the Apostle Gal. 3. 2. This would I know receiued ye the spirit by the workes of the Law or by hearing Faith preached that is by hearing the Doctrine of the Lawe or by the doctrine of Christ apprehended by Faith Tim. But how and after what sort doth God worke in the Gospell when by it he will worke in his Children the Spirite of Adoption Silas The Spirit of Adoption is receiued into the harts of the elect by these degrees or seuerall works of grace First after the Conscience is humbled and terrified by the Lawe being brought to see and feele an extreame neede of Christ crucified there is engendered an earnest desire and longing after him and his merites such
goodnesse and purpose Tim. But how may it bee proued that in this testimony the Prophet comprehendeth things belonging to saluation Silas First because all Gods blessings had their foundation in Christ and in the couenant of grace through him For if God gaue the Israelites Canaan as a more fruitefull land it was because he was mercifull to them now certainly God is mercifull to his people no otherwise then for Christs sake in whom hee is well pleased Mat. 3 17. Therefore vpon the promise of Christ depends all externall blessings giuen to the faithfull before the comming of Christ. Secondly the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity but as a type figure and signe of the heauenly inheritance Heb 11 13 14 15. Therefore doth Paul proue the election of Iacob to eternal life by the enioying of that land and the reprobation of Esau by thrusting him and his posterity out of it Then these temporall thinges were effects and signes of Gods loue and hatred Tim. But that was spoken of the posterity of Iacob and Esau how well doth it agree vnto their persons Silas It agreeth vnto both though principally vnto Iacob and Esau as the two Authors yet so as that some of Esaus posterity might be saued and of Iacobs prosterity some might be damned without any impeachment vnto this truth namely that God chuseth vnto saluatiō most freely whomsoeuer he electeth Tim. Now interpret the wordes and tell vs what it is to loue Sil. To loue is to will vnto one the greatest good euen eternall saluation and all things which bring thither Tim. What things doe ye consider in Gods loue Sil. First purpose Secondly manifestation As in our loue to others first wee wish them good whom we loue and then wee doe them good as in the example of Parents friends husbands c. So it is in God hee purposeth all good to his Children chusing them from euerlasting to be saued by Christ and afterwards when they come into the world he makes knowne his loue by their effectuall calling sanctifying and renuing their hearts ingendering in them a study of good workes strengthening them to an vpright obedience and perseuerance in grace and finally glorifying them in heauen Rom. 8 38 39 30. Iohn 3 17. Rom. 5 5. Tim. But if wee were alwayes loued of God how were wee then his enemies Silas Wee were enemies because of sinne which God extreamely hateth but loued because of his election and mercy Though hee out of his purpose decreed the cheefest good to his children yet while they sticke and remaine in their naturall corruption being out of Christ they were children of wrath enemies vngodly c. Ephe. 2 1 2 3. Tim. What is our instruction from hince Silas That our saluation and all that appertaineth to it springeth altogether from Gods eternall loue The reasons heereof bee first because God being most free would not fetch the cause of our saluation from any other thing then from himselfe Secondly because there can no higher or former cause of mans good bee giuen then Gods good pleasure Thirdly to beat downe the pride of mans heart that hee might not glory in his owne merites but render the whole praise of his saluation and whatso euer belongs thereto to the free loue of God in Christ. Tim. But though God were not moued to chuse vs for any workes in our selues yet was hee stirred thereunto for his sonnes sake Silas Not so neither but contrarily the loue of God did moue him both to purpose and to giue Christ for our Sauiour and therfore could not be the impulsiue cause to Gods loue to the which it is subordinate and not superior Indeed sinners hauing offended God are 〈◊〉 to fauour for Christs sake so they beleeue and repents but that is because God out of his loue had decreed such a meanes of our recouery Tim. What vse of this Silas It teacheth a difference betweene Gods loue and our loue his wayes and our wayes for we are not bounde to loue or to chuse any person but in respect of his worth euen in our enemies we are to esteem Gods creation and adoption in them as grounds of our loue but with God there is no such matter who findes no cause of louing vs out of himselfe vnlesse we speak of his actuall loue which he bare vs in time and hath reference to his owne image restored in vs Psal. 11 7. Secondly hence wee haue a spurre giuen vs to quicken vs to thankfulnesse when we consider that both for our selues and whatsoeuer good thing we haue we are beholden to Gods eternall mercy for it Thirdly wee must endeauour in euery blessing that wee haue to see the loue of God in it since his loue is the fountaine of all good eyther temporall or spirituall that comes vnto vs. Lastly wee are warned as God loued vs freely so to loue him freely not for his benefit onely or feare of punishment but meerely for himselfe In louing God studying to loue God his infinite most sweet loue grace mercy bounty and all other thinges in him and for him Tim. In what meaning is hatred applyed to God in Scripture Silas In a three-fold sence First to hate it signifieth not to loue and chuse Secondly rustly to decree punishment and inflict it Psal. 5 3. Thirdly to be displeased with things done against his law God is not saide to hate Esau in this last sence for hee was hated of God before hee had done any euill but in the two former meanings God hated him for he did not elect him and hee appointed to destroy him in regard of those sins which he should commit after he was borne Tim. What is the instructions from hence Silas That Gods hatred is the soueraigne and chiefe cause of the damnation of the wicked their owne sinnes eyther actuall or originall or both beeing the meritorious cause Secondly by the example of Esau we learne that all men are not chosen but that there are some reprobated as well as elected Lastly that Gods promises though they be preached vnto all the members of the visible Church yet they do take no place in those which are not elected DIAL VIII Verse 14 15. What then is there iniquity with God God forbid for hee saith to Moses I will haue mercie on whom I will shew mercy and will haue compassion on him on whom I will haue compassion Tim. VVHat is the purpose and drift of this Text Silas To cleare God from al iniustice in the matter of his eternall predestination Tim. What be the parts of this Text Silas First an obiection verse 14. Secondly an aunswere verse 15. Tim. What is the obiection and whence doth it arise Silas The obiection is that there is iniquitie with God or that God is vniust It doth arise from the pride of mans corrupt reason rebelling against the counsell of God Tim. What is
as it were a hand to leade vs to the verie secret place of God Fiftly this Doctrine serueth to admonish all the godly laying aside all other means when they seeke for proofe of their own election to go down into their owne hearts to finde out that precious worke of Gods grace in their calling to Christ. Tim. Yea but this may 〈◊〉 vs for Hipocrites wicked men say they haue a calling And such as haue a true calling cannot alwayes discerue it Silas It is true therefore there be some few tokens by which a sauing vocation is to be discerned from that which is common As first a distinct speciall knowledge of the word not confusedly and generally Secondly to beleeue the promises of the Gospell with sincere loue to them and ioy in them Thirdly to take sound delight in the whole word of God euen the threatnings reprehensions exhortations aswell as consolations Fourthly to begin obedience to the Lawe of God euen from the heart and throughout in one thing aswell as in 〈◊〉 〈◊〉 though not perfectly Fiftly to haue a Spirit of discerning to put difference betweene the voice of Christ which calleth vs to himselfe and the voice of strangers Iohn 10. Sixtly an earnest desire with constant Prayer to haue othere brought to the participation of this heauenly calling specially such as bee vnder our charge as family seruants children wife c. Lastly to loue the Brethren called because they belong to Christ and the Ministers and instruments of our calling being thankful to them as to the Messengers of God and 〈◊〉 of our good To the which may bee added the Prayer of faith and the testimony of the Spirite of God and ours Rom. 8 15 16 and our 〈◊〉 for our Fathers glorie guided by knowledge 2 〈◊〉 7 11. Tim. Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine Sil. Yea 〈◊〉 for Christian consolation euen to comfort at the heart all such weary heauy laden hungry and thirsty soules as do couet aboue all things to be certified of Gods loue towardes them and to finde rest and perceiue the assurance of their owne saluation Let these neuer feare their owne estate if they can finde in truth Gods effectuall calling to bee vpon them by these markes though in a weake measure for thereby anie of these shall clearly and firmely see their owne predestination which being an vnchangeable purpose of GOD that alter not it cannot be that such should perish Tim. What other instruction arsseth out of the first part of this verse Sil. That such as haue the word preached must thankfully receiue it The reason is because it is the ordinarie meanes of an effectuall calling to bring men to Christ such as are Adulti of yeares and stature able to heare Tim. What vse heereof Sil. It shewes the wretched estate of estate Papists and prophane Atheists which dispise the Ministerie of the word also of carelesse worldlings which regarde not such a blessing Secondly it warnes such as liue vnder the word preached to norish an hope that they are called according to Gods purpose and therefore to labour to get an inward spirituall calling ioyned to their common calling Tim. Have ye yet any other instructions out of the first part of this Silas Yea by Pauls putting himselfe into the number Vs wee learne that his owne election was certainely knowne into him and so it may be and is to euery child of God that liues to yeares of diseretion Secondly that by the worke of a true calling the Apostle was assured of his owne saluation therefore not by speciall reuelation onely Thirdly by his example hee ensturcteth vs to hope well of the saluation of others that be members of the visible Church The seasons bee first because they haue the Sacraments of Gods grace whereby they are set apart and sealed vp to God to be his people Secondly God inuiteth them by his word to faith and repentance Thirdly they make profession of God to be their father and Christ their redeemer Lastly in their liues they doe yeeld outward obedience to the worde Now charity requireth vs to think that al this is done in truth and therefore to hope well of them that they belong to Gods election as Paul doth heere by speaking in the plurall number of others as well as himselfe Tim. But what may we thinke of those Christ ans that are apparantly wicked Silas Euen of such we are not to despaire because we know not what to morrow will bring foorth Also the parable of the vineyard shewes that God calles at all houres euen at the last and the example of the theefe and Paul being wicked men and yet called in the ende of their life instruct vs that we must not cast away hope of any how wicked soeuer they bee none more wicked then such as haue beene called Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner Tim. What then is there no reprobation in the visible Church none reiected which be in Noahs Arke in the outward Church Silas Wee may not determine or giue finall sentence vpon any that they are Reprobates Rom. 14 10 11 12 but leauing secret things to God who onely knoweth who be his and who bee not 2. Tim. 2 19. wee doe so out of charity hope well of all as yet wee holde it for a certaine truth that all in the visible Church be not elect That this is so appeareth first by Scripture Math. 20. 16. Many called few chosen also 1. Iohn 2 29. Some went out from vs that were not of vs. Againe the Iewes being Gods people it is written of them that they were not all Christs sheepe nor giuen vnto him of his Father Iohn 10 29. nor were Iewes within Rom. 2 29. nor children of the promise Rom. 9 4. nor the children of Abraham Iohn 8 39. Secondly this truth may bee proued by the similitudes of Scripture which set foorth the estate of the visible Church for it is likened vnto a floore hauing wheate and chaffe Mat. 3 12. to a dragge net hauing good fish and badde Mat. 13 47. to a fielde of tares as well as of good Corne Mat. 13 24. to a house wherein are vessels of earth and of gold to Noahs Arke wherein were vncleane beasts as wel as cleane Thirdly it may bee confirmed by examples as of Esau Rom. 9. 12. and Iudus Iohn 6 70. who were both reprobates and yet liued in the visible Church so of Caine Ismael Saul D. mas Lastly this appeares by reason because were all elect all must be saued which is not true Mat. 7 13 Secondly it opens a gap to security Thirdly were all elect then should all haue an effectuall calling to Christ Mat. 13. and 20. Wee are therefore thus to holde and beleeue that the holye and inuisible Church consists onely of elect and none other But in the visible Church there
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasiō or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing whē no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
Prophets rayling at them and speaking against their doctrine with their tongues whereof we haue an example in Acts 13 45. and 19 9. Tim. What followes heereupon Silas That the Iewes for trampling Gods mercies vnder foote and spurning at his word did deserue to bee reiected and without wrong were refused of God and secondly that they had no cause at all to be angry that the Gentiles were adopted taken in to be Gods people in their roome seeing they wel deserued to be quite cut off Tim. What Instructions ariseth from hence Silas First that vnbeleefe of heart when the word of God cannot perswade vs is like the sinne of Rebellion For such do in their hearts rise vp and resist God as Rebels their Prince Secondly that infidelity doth bring forth and breede contradiction therefore men are bold with their mouths to speake against the doctrine of the Scriptures because they do not vnderstand nor beleeue it as faith engendreth reuerence of the word and causeth vs to glorifie it so incredulity procureth prophane men to speake ill of the word of God and to raile at the true Ministers thereof which howe greeuous and heyuous a sinne it is may appeare by the punnishment God tooke on the Iewes whom he cast off for it Thirdly we learne that both Ministers and other godly Christians are to take it patiently when men resist the trueth which they vtter seeing the vngodly Iewes did gainesay euen God himselfe speaking to thē by his Prophets And are men better or greater then God Shall God be gainsaid and dost thou so take on and vexe because thy worde or counsell is crossed and controlled Learne humility and be content to be contradicted CHAP. XI DIAL I. Verse 1 2. I demaund then hath God cast away his people God forbid For I am an Israelite of the seede of Abraham of the Tribe of Beniamin God hath not cast away his people whom he knew before Timotheus WHat is the drift of this whole Chapter Silas To proue that the Iewes howsoeuer a rebellious people yet are not reiected from being Gods people either vniiersally nor for euer but that stil some of them were conuerted to Christ and many more should be towards the end of the world by which discourse he purposeth to comfort the Iewes against despaire and to confirme the stablenesse of Gods promises which failed not towards any Iew which was elected of God And secondly to exhort the Gentiles which were admitted into the voide roome of the refused Iewes to bee modest and lowly minded to take heede of the contempt of the Iewes who were faln and of security considering Gods mercies towards them in their free adoption and Gods seuerity vnto the obstinate Iewes whom yet he had not so abandoned but that he could and would gather them againe into the folde of his Church So as the drifte of this Chapter is two fold one to keepe the Iewes from despaire the other to preserue the Gentiles from presumption and pride Tim. What are the parts of this Chapter Silas They be foure First Doctrinall wherein hee doth three things First hee teacheth to the comsort of the Iewes that a remainder of them were Gods elect to verse 7. and thence vnro the 11. verse Paul confirmeth by a double testimony one out of Esay and another out of Dauid that the most part of the Iewes were reiected Lastly he openeth the finall cause or end of Gods counsell in casting off the vnbeleeuing Iewes to wit that thereby an occasion of calling the Gentiles might bee giuen vnto ver 17. The second part is exhortatorie vnto the Gentiles to verse 25. The third part is Propheticall fore-telling the vocation of the Iewes vnto verse 33. And fourthly a conclusion consisting of an exclamation and of a prayer vnto the end of the chapter Tim. What be the parts of this Text Silas Two First an Obiection Secondly an answer thereunto Tim. What is the Obiection Silas This O Paul if the Iews be cast off as thou seemest to affirme out of Esay that for their vnthankfulnes contempt of God they are of him worthlly shut out then are Gods people cast off For the Iewes were Gods people and if they bee cast off then what becomes of Gods promises made to that people and what hope doth there remaine of their saluation Thus might weak ones reason against that which hee wrote in the end of the Chapter but cauillers will bee ready to alledge the Adoption of Abraham and his seed whom God tooke of especiall fauour to be his owne people so as hee should be vnconstant if he brake his owne couenant All this is contained in the first words I say then hath God cast away his people that is I see what you will say vpon my former speeches that Gods people are drawne away from grace and saluation Tim. How is this Obiection answered Silas Two wayes First by deniall God forbid that is I am farre from thinking any such thing that al the Iewes are generally cast out from grace Secondly he proueth this his deniall by sufficient and strong arguments As first from his owne example Secondly from the efficient cause Thirdly from the example of Elias his time applied to the present time wherein Paul wrote Tim. How doth he reason from his owne example Silas Thus I Paul am a Iew not a Proselite conuerted to the Faith but a Iew by Nation not of a base but of a Noble Tribe euen of Beniamin who was borne not of the hand-maides of Iacob but of Rachell his wife but though I be a Iew I am not cast out of Gods fauour and couenant therefore all the Iewes are not reiected from Christ for then shold I be reiected too seeing I am an Israelite Tim. What Doctrine is to bee gathered from this firste reason Sil. That an elect person which is conuerted may be sure of his owne election vnto life Paul was an elect man no cast-out but a chosen vessel and Paul did know himselfe to be so as this place sheweth with Rom. 8 35. Therfore the elect may be sure that they are of the elect and consequently that they shall be saued for all the elect are to be saued and all which are to bee saued bee elect these be Term ni conuertibiles Tim. But Paul knew this by some singular and speciall reuelation Silas He knew it rather by the certainty and assurance of Faith which wheresoeuer it is it is knowne to bee there as Augustine saith they who know themselues to be 〈◊〉 doe withall assure their heartes of their owne election and saluation because the promise of saluation is made to them which are endowed with Faith and all such are ordained to life Iohn 13 16 18 36. Acts 13 48. Tim. What Vse of this Doctrine Silas First to confute the Papists who teach that men ought still to doubt and to haue onely a probable assurance of their owne
the roate be holy so are the branches Tim. VVHat do these words performe Silas A proofe of the former reason touching the vniuersall restoring of the Iewes vnto grace before the end of the worlde where Paul meant both to comfort the Iewes and to warne the Gentiles that they do not proudly contenme the Iewes This proofe is taken from force of the league and promises made to Abraham and to other antecessors of the Iewes who be beere compared vnto the first fruites and roote and the Iewes which came of these antecessors vnto the lumpe and branches The proofe stan deth thus The Iewes are an holy nation by the promises made to their Fathers therefore God will not cast them away 〈◊〉 but as the first fruites and roote being holy doe make the lumpe and branches holy so Abraham and the fore-fathers of the Iewes being holy by vertue of Gods couenant to bee their God will cause holinesse in Gods good time to be deriued to their posterity for there is like condition of causes and effects of roote and branches Tim. Vpon what parts doth this Text consist Silas Vpon two comparisons the first whereof is taken from the obseruation of the Mosaicall Law touching first fruites the other from naturall experience of the root and the branches It is the nature of the root to draw good sap out of the ground and to disperse it into the stocke and braunches to make them fruitfull Therefore what the roote is such will be the branches if the roote be sappy and full of good iuice it wil cause good nourishment to the tree and plentifulnes of good fruites Tim. What was the Law to be obserued by the Iew touching first fruites Silas This of al the encrease of the earth God commanded the first fruites to be giuen him as Num. 15 20. Leuit. 23 10 11. Also when they made a masse of dowe there was a part for God whereof were sweete cakes or Shew-bread made to set before the Arke this done the rest of their fruite and their bread was sanctified vnto them that is the vse and eating of their fruite and bread became holy and wholsome Tim. For what causes did God ordaine this Lawe of first fruites Silas For sundry good purposes and causes First that by such a ceremony the Iewes might know and acknowledge that it is God to whom they owe thanks for all their fruites as being his free guift as worldly Princes will haue their seruants to pay some peny a yeare for some great Lordship bestowed on them onely to testify their dependance vpon their Soueraigne and not to enrich themselues so it it heere Secondly by such Oblations the holy Ministery of Priests and Leuits with their families were maintained and there is such great manifolde and necessary vse of the Ministery of the word as men are to vphold that though vnto their great cost Gal. 6 6. 1 Corin. 9 5 6 7 8 9. Thirdly in all their first fruites were represented Christ the first borne of euerie creature and the first fruites of them which tise againe from the dead whereby all the faithfull are sanctified to an happy resurrection 1 Cor. 15 20. Lastly the first fruits were a type figure of the estate of the Iewish Church wherein the Patriarkes Abraham Isaac Iacob and other godly Fathers were like vnto the first fruites to conuay the holinesse of the couenant made with them to the remainder of the Iewes which came of them And also in this respect they are resembled by a roote which imparteth all the sap it hath to branches so the godly Patriarks impart the grace of Gods couenant vnto their of spring where upon it is not to be doubted but the Iewes which ly now as men dead abiect and without hope to see too yet shall bee receiued to bee Gods people and reuiued albeit they are as it may seeme desperate as men laid in the graue and buried Tim. Now that we haue seene to what purpose Paul vsed these two metaphors and similitudes passe forwardes to the dectrines and tell vs what they be Silas First wee learne that whensoeuer wee reape the fruites of the earth wee ought to shewe thankfulnesse to God by giuing the first to him that is to our teachers to the poore in his name for the equity of this law is perpetuall although the ceremony be ceased Secondly from hence we learn that the couenāt-graces of the parents belong to such children as are borne of them Tim. But how may this bee since the Patrierkes were holy but many of the Iewes were rebellious and experience teacheth that of the best Parents come the woorse childeren In one people some be called onely some be elect and beleeuers also Silas It is true that the personall and inherent holines of the Parents to wit the godly habit of their mindes as faith hope doe not passe from the parents into the children as if vertuous and beleeuing parents should alwayes bring forth such children for these qualities come not by generation but by regeneration 〈◊〉 many outward priuiledges and qualities do descend from Fathers to childrē as free-men be get free-men Iewes beget Iewes Christians Christians by the blessing of the couenant which is made both to parents and their Children Tim. But if we bee all conceiued in sin howe doeth the holy roote make the branches holy Sil. The Iewes are spoken of as they come from Abraham and not as they come from God howsoeuer naturall corruption be contradictory to the grace of regeneration which doth qualifie and take it away yet it may well agree and stand with the grace of the couenant For as one may be borne leprous and yet be a free man when the Parents be such so one may bee borne a sinner by Adam and yet bee borne a Christian and a member of the visible Church too because hee and his parents bee within the couenant of grace which couenant though it bring with it forgiuenesse of that sinne which we draw from our first father Adam yet when it shall haue force wee are ignorant And Scripture doth not teach vs whether original sinne is forgiuen to the Infant in the wombe or at birth or presently after or at baptisme or afterward for it is not giuen to all men at one time as they teach which tye grace and forgiuenesse vnto the Sacraments But for that Infants belong to the couenant of mercy and forgiuenesse wee doe verily beleeue that they are holy and shall be pardoned so many as are elected howsoeuer they come sinners from Adam Tim. If onely such branches be holy as come from an holy roote what is this vnto vs Gentiles which are no branches of this roote Silas The Gentiles be branches grafted in though not naturall therefore the blessing and vertue of the couenant reacheth vnto vs though not by hereditary right yet by free insition and planting in which made the Apostle say of the Corinthians that their children were holy
vision touching the restoring by certaine degrees vnto life strength beauty and proportion the dry bones which he saw scattered in the fielde which howsoeuer some by allusion doe apply to the resurrectiō of the dead at the general iudgment yet it is plaine by the text to be meant of Israelites being in respect of spirituall life and grace like drye bones and dead bodyes vnable throrough vnbeleefe to stirre toward God but through the great and rich goodnesse of God to be raised againe by the Gospell and made aliue to God through Christ not all at once but by some degrees whereof their comming out of their desperate captiuity of Babylon might bee a type and figure For it is Gods manner in types of temporall deliuerances to teach spirituall and heauenly things concerning eternall redemption by Christ. Beside these things the counsell of the most wise and almighty God in the wonderfull preseruation of the Iewes ought diligently to be considered waighed of the godly wheras sundry very ancient people and famous as Persians Chaldeans Assirians Troians Vandales Lombards Gothes Saxons Picts Hunnes c. are eyther quite extinct and destroyed or else being seuered and scattered haue not so held their owne as to keepe still their owne ordinances and to be able to shew their originall and historye in sure record and preserue themselues for their ciuill life and religion vnmixed with other people whither they came yet behold a strange thing and markeable the Iewes onely notwithstanding their great and long dispersions and manifold calamities desolations and death in sundry countries where they haue beene butchered like sheepe as in England heere at London and Yorke by hundreds and thousands and elsewhere in other Countries knocked downe by heapes and others cruelly spoyled do for all this not onely remaine in very innumerous multitudes chiefely in Asia and Aphrica as M. Beza and M. Grineus vpon certaine knowledge do report but do keepe their Tribes distinct and vnconfounded and their religion all without commixtion as much as they may reading and searching the Scriptures but with very corrupt construction yet with this fruite and commodity that both their pedigree and descent from Abraham and the Patriarkes may appeare eke by their witnesse of our bookes out of which we deriue our holy Christian faith may be iustified and cleared from suspition of imposture and fraude which the heathenish Philosophers and other prophane Atheist-like persons cannot now charge vs with seeing that people still remaines as preseruers of those oracles of God which bee the fountaines of our religion Of all which what other thing are we to deeme and iudge but that they are reserued thus miraculously of God against the time of their conuersion and saluation to come heereafter in Gods determinate season Of this iudgement and opinion finally are many both moderne writers M. Caluine Beza Peter Martyr Iunius Piscator Pareus and our learned industrious countryman M. Doctor Willet who hath written an whole tract of this argument and diuers of the ancient Fathers and Schoolemen as namely Hilary and Chrysostome and Thomas Aquinas whose words are these Vniuersi Iudaei c. all the Iewes shall come to the Faith not particularlie some but vniuersally all as many beleeued in the beginning when the Gospell first was published so verie many shall beleeue heereafter The Meditation whereof should warne vs 1. of courtesie and charity towardes the Iewes 2. of humility in our selues that wee despise not them whome God will honour 3. of sound amendment of our liues that we be no longer any occasion of their stumbling and auersion from Christianity and that with daily and most feruent supplication we doe helpe their conuersion that God may bee glorified in the free and mighty saluation of that forlorne people and the kingdome of his Sonne enlarged a deare thing vnto all which loue Christ. Tim. Yee haue now finished this generall instruction Tell mee what particular Lessons ye haue to commend out of these two Verses Silas Both what be the benefites of Gods Couenant of grace and in what order Christ himselfe the deliuerer or Redeemer whom except we receiue and embrace being made one with him by Faith wee can haue no part in his merits as an house cannot bee borne vp and supported by a foundation except first it bee close laide vpon it nor a member takes motion from the body if it be not knit to the body The next benefit is remission or taking away sinne both guilt and punishment by the death of Christ whereunto is annexed imputation of Christ his actiue obedience in keeping the whole Lawe for our righteousnes For it is not enough to bee freed from condemnation and curse of sin but there must bee title and interest giuen vs vnto glorification and life eternal that we may be fully blessed Christ may be to vs no halfe but an absolute redeemer Lastly repentance or turning from sin vnto holinesse which is sanctification and is an vnseparable companion of iustification a necessarie fruite of faith and a spirituall benefit of Gods free Couenant so as they doe in vaine boast of hauing Christ and remission of sinnes by him which haue not forsaken their iniquities and begun to leade a new life Obstinate sinners which still abide in their wicked lusts without amendment haue nothing to do with Christ as a deliuerer and Sauiour but as with a fierce Iudge Secondly we are taught that we haue pardon of sinne and sanctification by the vertue of Gods couenant and free promise whereupon all good benefits depend but this is effectuall onely by faith For as no Christ no reconciliation with God without the promise concerning Christ the promise is vaine to vs till we beleeue Therefore the Papists teach corruptly which say that the parties baptized are purged and sanctified by the worke done whether they doe beleeue or not Moreouer if remission of sinnes bee by free Couenant what becommeth of merite of Workes For if our Saluation stands in remission then not in perfection of Vertues if in the prerogatiue of Christ the Redeemer and of Gods free Couenant then not in the glorie of our Merites DIAL XXII Verses 28 29. As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the Fathers sake For the gifts and callings of God are without Repentance Tim. VVHat doth this Text containe Silas Two Arguments to prooue the former secret about the vniuersall restoring of the Iewes The first is taken from the dignity of the Iewes being his ancient people set forth by the efficient cause Gods election and his Couenant with the Fathers The second is from the nature of GOD who is euermore firme and vnchaungeable and will not frustrate his owne election and calling Therefore it is most certaine that one day the Iewes must bee conuerted vnto the Fayth because God cannot for euer leaue and forsake a people so deare vnto him beeing his chosen people
partakers of his promises and election Tim. How doth Paul passe on and come vnto these two arguments Silas By a preoccupation wherein there is a secret obiection answered The obiection is this The Iewes are enemies to the Gospell they hate and hinder the preaching and spreading of it God hateth them and howe then may we thinke hee will saue them as you auouch Vnto this the Apostle answereth by a distinction thus They are hated indeede for the Gospel sake vnto which they are enemies and for your sake whome they loue so little as they thinke the worse of the Gospell because you professe it But in other respects they are beloued of God because of the promises made to their Fathers and because of Gods election which cannot be made voyde by their present vnbeleefe and resistance of the Gospell because the gifts and calling of God neuer changeth Tim But how is it possible that the selfe same persons shold be both enemies and bee beloued to hate and to loue are contraries and cannot at one time bee in a Man much lesse in GOD Silas Sundry answeres may be fitted to this question and doubt to satisfie it First the selfesame Iewes may be hated loued of God at sundry times hated whiles they continue in vnbeleefe beloued when they be conuerted to the faith as in verse 23. Secondly it may bee meant of diuers sortes of Iewes such as spurne against Christ are enemies and hated but the remnant beloued which belong to Gods election and do beleeue Thirdly it is true in diuers considerations in regarde of their present minde to the Gospel hated bur in regarde of their elect Fathers beloued and precious but the fittest answere heereunto is to vnderstand this not of particular men and women among the Iewes but of the whole Nation which was reiected and hated for infidelity yet not vtterly cast out because of the Couenant made with their Fathers as the Riuer is still the same although the water which runneth by bee not the same so it is the same Nation of the Iewes because of lineall descent though consisting of diuers generations and of vnlike conditions Thus then the answer of Paul may summarily be collected that if God looke vpon the Iewes according to their present estate as they doe not admit but kicke against the Gospell he hateth them and worthily abandoneth them but as he considereth his people not after their euill deseruinges but according to his owne free election and that promise which God hath made to Abraham and his seede God so loueth them and in his time will vouchsafe his grace vnto them because howsoeuer all men be lyers yet God remaineth constant and altereth not his wil and counsell verse 29. Tim. But is not God changeable seeing hee sometimes loueth and sometimes hateth Silas No verily God still remaineth one the same euer like himselfe howsoeuer things and persons are often changed such as he will haue to change and at such time as he appointed their change What God hath decreed to be perpetually shall be so and what hee hath ordained to bee mutable shall bee altered but himselfe varieth not with him is no shaddowe by turning Iames 1 17. Tim. Come now to the words and tell vs to whom the Iewes are enemies Silas First to God whose enemies they are hating him and hatefull to him Secondly vnto all godly persons Paul and others for Gods enemies are our enimies and his friends must be our friends Gen. 12 3. Psal. 139 21 22 And this Paul doth proue by two Reasons First because they beleeue not the Gospell but striue fight against it Secondly for the Gentiles sake which may haue a double sence either that the Iewes for their vnbeleefe being cast out the Gentiles might bee called in and enter into their voide roome or else for your sake that is because they see you embrace the Gospell euen therefore they resist the Doctrine of Christ and abhorre you for making profession of it thus I iudge it should be taken Tim. What Doctrines are wee to learne from these wordes thus declared Silas First that God is an enemy and hateth such as be aduersaries to the Gospell of his Sonne The reason heereof is good because the Gospell proceedes from God himselfe as author also it entreateth of his grace and mans saluation and is the worde of his Wisedome wherein hee hath vttered his counsell for mans eternall happinesse being a word of trueth and reconcilement Therefore such as oppose and oppugne this word cannot be but odious to God Tim. What is the vse that wee are to make of this first instruction Silas First it sheweth the most miserable estate and condition of all Heretickes Papists Iewes Atheystes scoffers prophane worldlings of which Paul saith Phil. 3 18 19. they be enemies to the crosse of Christ that is to the doctrine of Christ crucified and therefore God abhorres them and their end must be damnation without hearty repentance If God wil take vengeance in flaming fire of them which be ignorant of his will and do not know the Gospell 2 Tim. 1 8. how will hee torment such as by word false opinions writing or sworde and persecution be enemies to the Gospel Secondly this admonisheth vs whom we must account our enemies how farre foorth namely not for our priuate profit or pleasure but for the Gospel mens saluation sake with such as hurt these wee must haue irreconciliable difference so long as they set themselues against the Gospel and do not repent Which reprooues men-pleasers and time seruers who for lucre and worldly case and dignity are ready and forward to haue vnity with Gods enemies to compound light and darknesse to set agreement between Popish Idolatry and Christian religion between Christ and Antichrist as if they would endeuour to accord fire and water a 〈◊〉 matron an arrant strumpet heauen and hell see Deut. 13. 5 6 7. 2 Cor. 6. 14. 15. Tim. What is meant by beloued and of whome is it meant Sil. Beloued signifieth deare vnto God not to the faithfull onely of which loue there bee two causes rendered First the election of God Secondly their Fathers and the couenant with them Tim. What is meant by electing Silas The externall grace of the couenant whereby God choose this people from amongst all other nations of the earth to be his people Deut. 32 8 9 Secondly eternall election whereby he chose many of them in Christ to be heires of eternall life this couenant and election are perpetuall and not temporary Tim. What Fathers are these he speakes off Silas Abraham Isaac and Iacob and the other Patriarchs to whome God made a solemne promise to be their God and the God of their seede The summe is Seeing the election of God hath such force and vigour in this peo ple of the Iewes and God did loue their Fathers and gaue them a promise to saue them and their posterity
also vniuersally proclaiming that there is no man liuing which sinneth not in thought word and deed and that continually Tim. What vse heereof Silas It confutes such as vainly and falsely dreame of perfection as the Libertines Familists Anabaptistes Papists which hold the Law possible to bee kept and that men may be without any mortal sin and doe more then is commanded or haue an absolute holynesse and freedome from sinne by the holy Ghost Secondlie it exhorts all Gods children to see and feele theyr owne wants and weaknesses and in the sight and sence of them to lament striue towards perfection Phil. 3 12 13. to confesse our imperfection is our best perfection In remission of sinnes not in perfection of vertues consistes our blessednesse Tim. What other lesson from this part of the verse Silas That the renewing of a man beginneth at his minde not in his body and outward members and actions but first in his vnderstanding part which beginning so it must spread abroade into the will affections and members of the body as mans sall began at the tainting and abusing his minde through vnbeleefe to the worde of Gods threatning so his restoring must take beginning thereat being Queen and mistris to guide all the rest Knowledge of Gods will is the first work of the regenerating Spirit Tim. Let vs goe forward to the second part of this Texte the Exhortation and tell mee what is meant by The will of GOD Silas Not that faculty of power that is essentiall in God whereby God purposeth and decreeth all thinges from euerlasting Rom. 9 16 18 19. but the things which God willeth Of which the Lawe is one part requiring duties to be doue towards God and man and the Gospell another part requiring men to beleoue in Christ repent of their sinnes Iohn 6 4. 1 Iohn 3 23. 1 Thes. 4. 3. The reuealed will then is meant heere namely the promises and precepts of the word and not his secret will In our common speech we vse to say this is my will whō we meane not that part of the soule by the which wee will and desire things but the things themselues which we do desire so heere it is taken Tim. To proue what this will is what doth it signify Silas First plainly and distinctly to know it Secondly to try and discerne it from that which is not Gods wil Iohn 10 4 5. Rom. 2 18. 1 Thes. 5 21. Actes 17 11. Thirdly with sound iudgement to allow and heartily to loue things agreeable to his will Phil. 1 19 Psal. 119 14 16. O how do I loue thy Low it is deerer to me c. Lastlie with choarefulnesse and diligence to performe it and to conforme our whole life according to the rules of it Iohn 10 14. Iam. 1 22 23. 1 Iohn 2 4 5. Tim. What Doctrine are we to learne from these words thus expounded Silas Seeing that the approouing of the wil of God is a speciall part fruite and effect of our renewing as this particle That doth imply it doth teach therefore that none but regenerate persons borne anewe by the holy Ghost can loue and embrace Gods will by Fayth and obedience to it All vnregenerate men either thorough ignorance they do not know it or if they knowe it through malice of their hearts they hate and abhorre it as heretickes and prophane men or thorough hypocrisie they may speake and professe well of it yet they refuse to frame themselues according to it As very many which are called Christians are very forwards to heare the word to commend the doctrine which is taught to condemne things which are contrary to the wil of God and to praise the Preacher of the worde to make great shew of zeale both towards the word of God them that bring it like to Herod Marke 6. and Simon Magus Acts 8. too like others which liue after it and to ioyne in fellowship and company with them and yet beeing transported and cleane carried aside by some wicked affections as vncleannesse couetousnesse wrath pride or the like they neuer submit to the will of God to doe it but most miserably faile in their practise preferring and taking part with their owne corrupt will against Gods will Whereas the truely regenerate person as hee hath his eyes open by the illumination of Gods Spirit to see in part what the will of God is so he striueth earnestlie to performe what hee knoweth to beleeue that which God doth promise to do what he biddeth to leaue vndone what he forbiddeth to feare what he threateneth to reioyce in his comforts At a word to order guide his thoughts words and deeds by the sound rule of his word as he may please God in them all as the Prophet Dauid professeth of himselfe that hee was purposed to keepe the righteous statutes of God and had sworne to obserue his testimonies Psal. 119. And the blessed Apostle Paul as he witnesseth of himselfe desireth to keepe a good conscience and to liue honestly Actes 24 16. Heb. 13 18. So euery one of Gods children according to the measure of grace receyued in their new byrth it is their hearts desire and constant endeauour to expresse in their actions that knowledge they haue of the will of God and by their owne obedience to Gods will as by a sure token and marke their regeneration is sealed and made knowne to them 1 Iohn 2 4. I am thine Lord saue me for I keepe thy commandements saith Dauid Thus may euery godly man conclude that God is his Father wil saue him because he labours to please him by liuing according to his word For not euery one that saith Lord but he that doth shall enter into the kingdome Math. 7 21. Such for their firmenesse in the state of grace and saluation are likened to an house built vpon a rocke which neuer shall be remoued Math. 7. 25 26. Tim. What other lesson may we take from hence Silas The onely rule of faith and manners is the will of God reuealed in his word The Shepheards voyce is that which the sheepe are to hearken to and follow and Gods will is that onely thing which his people must approoue of beleeue and practise The reasons hereof be First because the will of God onely is good it commendeth all good things it condemneth all euill things the will of all other creatures is so farre good as it accordes with this also it makes men of ill to become good for it conuerteth sinners Psal. 19 7. The second reason is because this will of God is acceptable there is nothing that we eyther thinke speake or doe which is acceptable or pleasing to God if it swerue from his will to the which whatsoeuer is agreeing that and that onely he liketh blesseth and rewardeth as it is written Great is their reward that do thereafter Psal. 19 11. Thus Abraham Isaac Iacob Elias Zacharias Elizabeth and whosoeuer else
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
depriued of the glory of God and are freely iustified by his grace thorough the redemption which is in Christ Iesus Tim. WHat be the parts of this Text wherein this former Doctrine is more fully opened and illustrated Silas Two First a generall necessity of iustification Secondly two causes thereof the efficient and the matter Tim. What is the meaning of this 23. verse Sil. That all through 〈◊〉 are depriued of the righteousnesse wherein God is most glorified Or thus as some expound it all the elect by reason of their sinfull nature and life are voide and destitute of eternall life which consisteth in the participation of Gods glorie and therefore are depriued of righteousnesse to which belongeth the promise of glory Tim. How proue ye that al men haus sinned Sil. First by the authority of Scripture 1 Iohn 1 6 8. and Iames 4 2. Secondly by common experience because it hath beene seene in all ages that the best men haue sinned as Noah Lot Abraham Dauid Thirdly by the testimony of conscience which doth witnesse vnto euery man that he is a sinner and doth bring dread and feare of iudgement for sinne Lastly the iudgements of God which are so common in the world do tell vs that no man is without sinne which sticketh close to mans nature euer in the godly till the dissolution of nature Tim. How many wayes do men sinne Sil. Not a few but many not one but sundry waies as originally actually by omission and commission against God and man in thought word and deede of ignorance of negligence of presumption secretly openly in matter and in manner in substance in circumstance against Law and against Gospell Tim. What vse make you of this point Sil. It reproueth the Papists which ascribe freedome from sinne to the virgin Mary and also other Heretickes which hold an absolute freedome from sinne in the regenerate euen in this life Secondly it teacheth vs to thinke of other mens sinne with compassion considering our owne Thirdly it serueth to humble all men and to driue them out of themselues to Christ to feeke righteousnesse in him and to bee full of awe and watch seeing there bee so many wayes to misse the marke and but one to hit it Tim. What is meant by the glory of God Silas Some thinke it is the perfect righteousnesse of Christ the imputing whereof to the beleeuers is much to the glory and praise of his free grace and good will But I think it is hereput for eternall life which standeth in the fellowshippe of Gods glory and that this is the meaning may appeare by the worde destitute or depriued which signifieth one that fainteth in a race falleth short of the goale nowe eternall life is the goale of our race the price of the high calling of God Philip. 3. Tim. What vse of this poynt Sil. That through sin wee are most miserable as hauing thereby lost the chiefest thing which is Gods glory in the fruition whereof is all our happinesse which should make vs loue Christ by whome it is restored Tim. What learne we hereby that wee are freely iustfied by his grace Sil. That which mooued the Father to giue his Son to vs was his free fauour Secondly it proueth that faith iustifieth onely for were we iustified by workes but in part we could not be iustified by grace Rom. 11 6. If of works not of Grace Tim. What is the matter of our Iustification Sil. The redemption which is in Christ Iesus by which is meant a deliuery from sinne and misery by the merit and power of Christes bloud shed of which redemption wee haue the beginning now and looke for perfection in heauen Tim. What learne we from hence Sil. First the exceeding loue of Christ giuing himselfe a ransome for sinnes Secondly the exceeding daunger of sinne hauing inthralled vs to Sathan and hell Thirdly the exceeding great duty of thankfulnes we owe to Christ our Redeemer Note that wee are saide to bee iustified freely though Christ laide downe a price and wee bring faith which is an act of our will because God freely gaue Christ and freely workes faith in vs which iustifieth in respect of the obiect Christ and not as it is an act or worke of ours DIAL XIIII Verse 25. Whome God hath set foorth to bee a propitiation through faith in his bloud to declare his righteousnes by the forgiuenes of sinnes that are passed Tim. VVHat doth this text set forth vnto vs Sil. All the causes of iustification yet more fully Tim. Shew vs these causes what they be Sil. The efficient cause is God the matter is Christ our atonement the instrument is faith the end is the glory of God in the declaration of his righteousnes Tim What learne ye by this that God is said to set forth Sil That wee must seeke the first and soueraigne cause of saluation not in Christ but in God vpon whose eternall loue it doth depend Tim. What learne we hereof that Christ is saide to bee set forth of God Sil. That the doctrine of the Gospell is no newe thing inuented by men but commeth from heauen beeing a diuine truth Tim. But how many wayes is Christ said to be set forth Sil. Two wayes first by the reuelation and preaching of the gospell wherein things to be beleeued concerning Christ and our saluation are propounded to vs and set before vs. Secondly therein the Spirit of Christ inspireth vs with faith and perswadeth our minds to assent to the things shewed and propounded being good and mostioyfull things Tim. But may not this of Gods setting forth his sonne be referred to predestination Sil. It may so because thereupon dependeth the merit of Christs death Now if yee take it so that God in his predestination decreed to set forth his son then the meaning is thus much that touching our reconcilement to God by the redemption of Christ we must account that this commeth to vs by the onely determination and free purpose of God The reason of which purpose seemeth to be this that God meant to restore the world to his first estate by him by whome it was made at the first Tim. Christ the matter of our Iustification why is he called Our Reconcilement Tim. Because Christ is the true propitiatory as the word heere vsed doth signifie our Propitiatour or Reconciliator for he doth allude to the propitiatory or Mercie-seate of the Law which was a figure of Christ in these three things First out of the Mercy-seate were the Oracles giuen so by Christ we are shewed the Oracles of the will of God as touching our saluation Secondly God was saide to dwell at the propitiatory so in Christ the whole fulnesse of the Godhead dwelleth corporally Col. 2 9. Thirdly there God was made fauourable to the people so is God by Christ alwayes pacified and reconciled to vs Col. 1 18. Tim. Why is Christ our onely reconcilement Sil. Because he is a man free from sinne Secondly