Sometimes according to the other being named the Sonne of Man or the Man Christ. 1. Tim. 2 5. Secondly from the vnity of person it commeth to passe that that which is proper to the one Nature is attributed to Christ denominated or named after the other as heere the Sonne of God is said to bee made of the Seede of Dauid which is a propertie of his humaine Nature and yet affirmed of his Diuine for this Vnion sake because the person is one See the like Acts 20 28. 1 Cor. 2 8. Ephe. 4 10. in all which that which is peculiar to the Manhood is affirmed of Christ as God by reason the persou is one Tim. But these Natures which are so straightly linked in one person they are not confounded but remaine diuerse in themselues their properties and actions Silas It is true they doe so The Manhood is not the Godhead though the Man Christ be also God nor the Godhead is not the Manhood though the Son of God be also very Man neither is the God-head Mortall finite nor did it hunger was weary or suffer or dye or rise againe or ascend or pray nor the Manhood is Immortall Incomprehensible Inuisible present in euerie place c. but the Natures with their properties and workes remaine still distinct one from the otherê howsoeuer they be conioyned most neerely in the person of our Redeemer This is a great Mysterie 1. Tim. 3 16. Tim. Wherefore was this vnion of Natures in one person needfull Silas For two purposes both to effect the worke of Reconciliation with God for Sinners and to maintaine and continue it to enter them into Gods fauour and to keepe them in it for euer Tim. Expresse this somewhat more fully Silas The Sonne of God vnited to himselfe our Nature that once in earth he might worke righteousnesse in it and suffer death and so make and merit atonement for Sinners and this humaine Nature he keepes alwaies vnited to his Godhead that he may appeare for vs in Heauen thorow his continuall intercession to preserue this atonement that it bee not interrupted by our daily sinnes hence called our eternall High-Priest Heb. 9. Tim. Now tell vs how our Saniour is called the Sonne of God Silas There be Sonnes of God of diuers sorts First by Creation as Adam Luke 3 38. the Angels Iob 1 6. Secondly by Adoption thus the Members of Christ are Sonnes by Grace of Adoption Rom. 8 14. If Sons then Heires Thirdly by grace of Personall vnion thus the Man Christ is the Sonne of God being knit to the person of the Sonne Luke 1. That holy thing which is borne of thee shall be called the Sonne of God Fourthlie by Generation thus the second person in the Trinitie is the Eternall Sonne of God by Eternall and vnconceiueable Generation being begotten from all Eternity of the substance of his Father heereof called his onely begotten Sonne Iohn 1. 13. and that Sonne of the Euerlasting God Math. 16 16. by an excellency because he alone is in a peculiar manner God with his Father Coeternall Coequall in the substance and glory of the God-head before all Worlds and the Head of our Adoption and sonship this dignity being giuen to the faithfull to bee Sonne of God by beleeuing in the Name of this Son Iohn 1 12. Gal. 3 26. Tim. What be the Titles giuen to our Redeemer Silas Three first is of his benefits Iesus the second of his Office Christ the third is of his Soueraignety ouer his Church and all the World Lord. Tim. Why is he called Iesus Silas Because hee saueth his people from their finnes Tim. This 〈◊〉 is the Name of his benefits Silas It is so for Saluation containes the whole masse of his benefits which concerne Eternall life whereof Iustification and Sanctification be two chiefe ones Tim. But ye can reduce his benefits to a few heads Silas Yea vnto two First Iustification which is a sauing and absoluing the Beleeuers from guilt and condemnation of sinne that they be accounted Iust by Imputation of Christs righteousnesse Secondly Sanctification which is a sauing or enfreeing them from the bondage and power of sinne that they may walke in holinesse Tim. What signifieth Christ Silas One annointed or consecrated with materiall Oyle to some Office Tim. How doth this agree to Iesus Silas To signifie how he was consecrated by the authority of his Father and the spirituall Oyle of heauenly graces to his Office of Mediator-ship that hee might worke the saluation of his Church Tim. How many be his Offices Silas Three first Prophet to teach his Church Secondly Priest to offer Sacrifice and to make intercession for his Church Lastly King to rule to protect and to enrich his Church Tim. Why is he called Lord Silas Because of Dominion and Soueraignty which he holdeth vnder his Father ouer all things creaced Tim. Why is he called Our Lord Silas He is Our Lord by right first of Creation being made by him Secondly of Redemption beeing bought by him Thirdly of Preseruation being kept and vpheld by him Heb. 1 3. From whence we are admonished first that Christ onely hath interest in vs not Sathan nor the World Secondly that he louingly and mightily careth for and defendeth his Church and euery Member of it Thirdly we are to relye vpon his protection and to render vnto him due homage loyalty and subiection as to our lawfull and gracious Lord. Psal. 110 1 2. Tim. How many Natures be there in Christ Silas Two Humaine and Diuine he is proued to be a true Man because he came of the Seede of Dauid that is of Dauids loynes to 〈◊〉 of the Virgine who was of the Linage Stock Family and Kinred of Dauid first for so it was promised secondly that it might appeare he came of a King thirdly to shew that he disdaineth not Sinners for Dauid was a great Sinner Tim. Wherefore is it saide rather he was made then borne or begotten also what signifieth Flesh. Silas Because the tearme Mads doth better expresse the admirable conception of Christ of a Virgine without the help of man 2. to shew that he did exist before his 〈◊〉 and thereby remaining still what he was was made that which before he was not Christ beeing the Sonne of God eternally existing by Incarnation was not changed into Man but assuming the humaine nature into the communion of his person To the same 〈◊〉 〈◊〉 that which is added according to the Flesh where Flesh signifieth the substance of Christ his 〈◊〉 Nature not as corrupt but 〈◊〉 it is weake 〈◊〉 〈◊〉 and moreouer 〈◊〉 his diuine nature 〈◊〉 his humaine 〈◊〉 like 〈◊〉 for distinction sake See 1 Tim. 3 16. Rom. 9 5. 1 Pet. 3 18. Tim. Why must he be a true Man Silas First to suffer death for sinne Heb. 2 6. Secondly to worke righteousnesse in our Nature Thirdly to appeare alwaies in Gods sight for vs. Heb. 9 24. Fourthly to pittie and
of them came Christ concerning the flesh a most high excellency that he who was the eternall Sonne of God did vouchsafe for to take his man-hood of the Iewes and to haue the same parents and ancestors as he was man as they had Now that such a soueraigne fauour as this should not onely not profite them but turne to their destruction through their wilfull blindnes no maruaile it Paul did grieuously mourne for it Tim. Wherefore is this added who is God ouer all Silas To shew that Christ besides his humane nature had another nature according to which hee did not descend of the Iewes but was begotten of God euerlastingly being equall to God in the substance and glory of the God-head as it is heere prooued by two Epithites one that he is ouer all persons and ouer al things hauing made them all Secondly that he is God blessed for euer a title attributed to God the Creator Chap. 1 25. This place then informes vs not of the diuinity of the Father or of the Trinity but of that high mystery touching Christ his natures and person that hee is true man and true God also both man and God in one person which stops the mouths of Arrians Mahumetists Nestorians c. Tim. Now that those qualities and dignities are opened shew vs what we are hence to learne for our instructions Silas First that it is a singular fauour highly to bee accounted of to be a member of Gods visible Church because many blessings doe accompany them and wonderfull be their priuiledges Secondly wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer the reason is because none could haue had more or greater then the Iewes who had no good by them because being seuered from faith and godlinesse they could further them to no other purpose but to increase iudgement and wrath vpon their heades for abusing them Tim. What vse of this point Silas To warne impenitent sinners not to rest in external prerogatiues of word and Sacraments and of profession For notwithstanding all this they shall perish if they repent not and amend their liues as these Iewes did See 〈◊〉 7 1 2 3 4 5. 1. Cor. 10 1 2 3. Tim. What other doctrine is to be gathered from hence Silas That Gods gifts are still to bee loued and commended whatsoeuer the men be to whom they are committed because the sinnes of the person cannot pollute the good gifts of God which remaine holy and excellent howsoeuer they behaue themselues in whō they are Tim. What profit is to be made of this point Silas First heere we are taught to put a difference betweene the men and Gods gifts Secondly it reproues such as condemne good things for their sakes which are adorned with them because they are euill therefore all is naught which is about them Thirdly it admonisheth vs that vnto Gods outward gifts we ioyne a new heart endewed with faith and repentance then those guiftes which be excellent in themselues shall make vs to shine the more Tim. What other doctrine Silas That it is a great gift of God to come of holye parents and godly predecessors farre more then to come of noble or honourable progenitours The reason is first because God promiseth to doe good vnto iust men for many generations Exod 20 6. Psal. 112. 2. The generation of the righteous shall bee blessed Secondly children are greatly furthered in their education by vertuous Parents Thirdly the examples of good Parents are spurres to children to quicken them to follow them for it were a shame to degenerate and grow out of kinde bringing infamy to our stocke and house Tim. What vse is to be made heereof Silas It conuicteth such children of vnthankfulnesse as forget this gift and foreflow to make true benefit of it Secondly it exhorts all men to consider of their godly Parents and to striue to tread in their steps It cost the Iewes deare because they did not so it did Ely his sons and Samuels children 1. Sam. 1 2 1 2. and Absolon and Adoniah Tim. What more instructions Silas That godly parents may haue full wicked children as Abraham had and on the contrary euill parents may haue good children as Iosias came of Amon. The reason heereof is because graces come not by generation but by regeneration which is not tyed to the Elements of this world For the Spirite blowes where it listeth Iohn 3. Tim. What vse of this point Silas To warne all children vnto their parentage to ioyne piety else it will not profite them vnto saluation Secondly to reprooue such as thinke that the children must bee good when their parents bee good Thirdly to stirre vp all parents diligently to bring vp their children in Gods feare and to pray for them often and earnestly Lastly to comfort such as doe their endeauour to traine vp their children religiously without answerable successe for it was the portion of Patriarkes and of many holy men and women Such as doe their endeauour haue therewith to comfort themselues against the naughtinesse of their posterity DIAL III. Verse 6. Notwithstanding it cannot be that the worde of God should take none effect For all they are not Israel that are of Israel Tim. VVHat doth the Apostle now in these words Silas Hitherto of the first part of this chapter wherein is contained the graue protestation of Paul touching his great griefe for the reiection of the most part of the Iewes from Christ. Now he setteth on the second part to 〈◊〉 the Apologie and defence of God his promises against the reproaches which humane reason obiecteth layeth in against God These reproches be three First inconstancy to verse 14. Secondly iniquity or iniustice to verse 19. Thirdly crueltie vnto verse 23. Tim. How doth the Apostle Paul knit this Verse with the former Silas Thus If the Iewes be separate from Christ then Gods promises faile For God promised Abraham to be his God and the God of his seede which promise concerned Christ to bee giuen them and saluation by him but if the Iewes which be Abrahams seede bee accursed hauing lost Christ and his saluation then howe did God stand to his promise Againe the promise of the Messiah was chiefly and first made to the Iewes No we if more Gentiles be saued by him then Iewes how doth GOD keepe his promise Hence it might be coniectured Pauls griefe to arise because God seemed inconstant breaking promise which the Apostle denies and answeareth this cauill by a strong negation or deniall Secondly by a distinction of Abrahams seede which distinction hee confirmes both by the word of God and from the mystery of Gods eternall election and reprobation which mystery vpon this occasion he openeth and prooueth in Hypothesis by particular instances giuen of some persons elect and some reprobate The summe of this answer is this that the true Iewes to whom Gods promises were made were to be esteemed neither by
of Augustine that by Adams fall all supernaturall things such as enabled to please God and concerned eternal life are quite lost whereas mans naturall guiftes are but onely wounded and impairied not wholy extinct somuch abiding as is sufficient to free him from excuse not to bring him to eternall life that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before Verse 15. 16. 17. Tim. Who gaue them this knowledge Sil. God himselfe who is the Authour of true knowledge as it is written God shewed it them this witnesseth to vs that beside naturall light of minde God did concurre withall continually helping nature and the weaknes of natural discourse giuing strength to natural faculties and powers much maymed by originall corruption that they might doe their office the better in collecting and concluding effects by consideration of causes Hence it came that amongst the Heathens there were such worthy men as Plato Aristotle Socrates Seneca Pliny Plautus Plotinus Paracelsus besides other moe which haue diued so deepe into the secrets of nature and haue written so many true thinges very learnedly both of Celestiall creatures and humainc duties euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature If any bee desirous to know what the meanes are by which God shewed and manifested in them what might bee knowne of him it was neither inquisition and search of the written word nor illumination of the spirit nor humaine instruction nor Angelicall Reuelation nor miraculous operations or diuine visions for these were the priuiledges of his Church people but the meanes were meere naturall as principles ingrafted discourse of reason assisted with a diuine concurrence obseruation of the Creatures by which being visible well marked and duely considred their minds were erected as by a ladder to think vpon the nature and properties of God which were insensible and inuisible For God being an essence separated from matter and not subiect to senses must be perceiued of men by some outward signes of wordes as to the Iewes of Creatures as to the Gentiles who by the beholding and experience of things created haue their knowledge of the Creator more and more polished and encreased The Doctrine and lesson which from all this wee are to learne it is that whatsoeuer knowledge of God or duties the Gentiles got they were beholding to God for it who though he vsed certain Organs and Instruments both within man and without him to engender this knowledge yet this honour still remaines to God that hee bee the Authour and giuer of it and hence is entitled a God of Knowledge which serueth to reprooue such of wicked vnthankfulnesse las forgetting God doe ascribe their great knowledge in diuine naturall and humaine things vnto their owne industry or to the second causes which were vsed for this is to rob God of his glory Withall it must admonish vs that fithence God delights in meanes and workes by them albeit hee is not tyed to them that therefore howsoeuer it is our sinne to set them in Gods roome by trusting in them or referring all praise to them yet it is our duty not to neglect them when wee haue them at hand least wee be found to tempt God Nowe I pray you passe forward vnto the 20. verse which seemeth as I conceiue it to be joyned to the 19. by a Preoccuption For it might be obiected that God being inuisible is vnsensible also and therefore could not be knowne because nothing commeth to the vnderstanding but by the senses to which the Apostle replyeth first by concession that indeed God is not to bee seene and perceiued by sense and then by a secret correction that notwithstanding beside that inward manifestation of himselfe by naturall instinct or imprinted light hee hath outwardly by the things created reuealed himselfe and what may be knowne of him Tim. You say aright for now hee carrieth vs forward to another new externall kind and way of knowing God touching whome tell me what things did the Gentiles know by this exterior way Silas His eternall Power and God-head that is his Eternity Power Deity vnder which be meant his properties which they learned of the great Booke of the Creatures out of which they might learne many things First that they had a maker Secondly that this maker being before the things made is Eternall without beginning or ending also of a spirituall Essence Thirdly that hee must needs be Almighty which made all things out of nothing and sustained such a masse of Creatures Fourthly the order variety and distinction of his Creatures declare his maruelous wisedome Lastly this sheweth his great goodnes that he made them all for our good benefit And finally that he was a most excellent worke-man a rewarder of good and euill Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them Silas To praise God and to loue him to depend vpon him and to seeke to please him as also to serue him with willingnes Tim. What euent had this knowledge in the Gentiles Sil. It made them excuselesse that is it tooke from them excuse of ignorance which they could not plead for themselues That this must bee the exposition of these words so as they are without excuse appeareth not onely by the testimony of sundry learned men as of Peter Martir auouching that God reuealed himselfe to Heathens not to this end on Gods part to take away excuse but the same hapned thorough their owne default that they had no other vse of their knowledge So faith Pareus this came eorum culpa so Gualter Gentium vitie by their own fault so Chrysostome by a consequent and euent vppon abuse of their knowledge not as a proper directly intended end but also by strength of reason for the end properly principally and by it selfe why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men was his owne Glorie and mans Happines subordinate thereunto that men acknowledging and glorifying him whome they knew might be blessed as Ver 21. doth not obscurely insinuate In that it sell out otherwise this was accidentally through Sinne blotting out and defacing Gods Image the remainders whereof being withalperuerted are weaker then to leade men to their ends strong to remoue excuse of ignorance Tim. But they might alleadge want of strength to do that they knew Sil. They could not do so because they thought vertue was in their owne power Secondly they had power giuen them in their creation which they lost by their own falt Thirdly they did not so much to the glorifying of god as they were able to do euen in their corrupt estate for the which God might iustly condemne them Tim. What may this teach vs Sil. First that God loues to cleare his Iustice from murmuring and complaints Secondly that if Christians
doe not vse their knowledge well they are much more without all excuse and defence because they haue a better and a greater knowledge for vnto the law of nature they haue ioyned the Lawe of Moses and the Doctrine of the Gospell where GOD giueth much there hee requireth much and asketh much of them to whome hee committeth much DIAL XII Verse 21. Because that when they knew God they did not glorifie him as GOD neither were thankefull but became vaine in their thoughts and their foolish heart was full of darkenes Tim. ERe we deale with the drift and interpretation of this Text speake something of the connexion with that which goeth before and of the Apostles method Sil. The Apostle rendreth a reason why the Gentiles were without excuse as if he should say they haue no place of defence for ignorance because they had a knowledge of God yet they honoured him not as was comely but offered vnto him rather a doubble iniurie For first they denyed vnto him his due worship which consisteth in glorifying God and giuing him thankes in both which they fayled Secondly they violated and hurt his Maiesty by putting vpon him false worships and by their wicked manners whereof a Bead-roll and Catalogue is afterward rehearsed Tim. What is the drift of this Text which wee haue now in hand Silas To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship that is of vngodlinesse which did appeare in this that they did not glorifie God according to that knowledge they had of him nor were thankefull vnto him according to that goodnesse which he had bestowed on them Tim. Seeing we finde of wicked men recorded in Scripture that they know not God Ps. 95 10. in this Chap v. 28. How isit to be taken that heere Paul sayth They knew God Silas There is a contemplatiue bare and cold knowledge which not changing the minde nor appearing in actions maketh men neuer the better and this knowledge the vngodly haue But Scripture denyeth vnto them that effectuall knowledge which mooueth stirreth the heart to Godward to put confidence in him to bee gouerned by his will delighting to expresse it selfe in good workes This onely deserueth the name of knowledge and not that other which is ydle dead separate from study and care to giue vnto God his glory by submitting to his pleasure Tim. What thinke you to be meant by the glorifying of God and by Thankesgiuing is there any difference betweene these two be they not all one and what may they import if they bee diuerse Silas Some take them to bee one and the former to bee opened by the latter But the distinctiue particle Neither sheweth them to be distinct things one from the other By Glorifying is vnderstood an inward reuerent opinion of God to thinke honourably of his Nature properties Mercy Wisedome Iustice c. of his workes and benefits also to render vnto him the worship due to him Thansgiuing comprehends a due acknowledgement of his benefits with a gratefull mention of them also with desire that others shoulde take notice of them to magnifie and praise his name with vs. Now the Gentiles are heere to bee blamed that they did neither the one nor the other God being the end and marke whereunto all things tend the beginning or fountaine from whom all good thinges flow wherof the Heathens were not ignoraunt yet by their knowledge they were prouoked and brought neyther to glorisy him nor to praise and thanke him Tim. What instruction may we take from hence to our Edification Silas See the answere in the other Booke in the last line of the Page Tim. What may be our instruction from hence Silas That the knowledge which we haue of God his properties should lead vs to glorifie him whereof the reasons be because else it were in vain and frustrate and we were better to bee without it then not to haue the right vse of it Tim. By what comparison may this instruction bee declared and 〈◊〉 forth Silas As our knowledge we haue of men doth serue vs to some vse to helpe vs to content and please them so the knowledge we haue of God should lead vs and further vs to the honouring of him For the knowledge we haue of his wisedome should work in vs obedience and patience reuerence His goodnesse being known to vs should engender in vs Prayer Loue Confidence and Thankfulnesse Also his power and truth shoulde prouoke vs to trust in him and to depend vpon him Also vpon the knowledge of his Iustice we should bee mooued to feare him His holynesse should driue vs from sinne to liue in purity and vprightnesse as we may resemble God and be like him Tim. Are not these things better known to Christians then to the poore Heathens Silas They are so for the wisedome power and goodnesse of God more appeareth in the worke of Redemption then in the Creation the Scripture doth more clearly reueale God and our dutie then the book of the Creatures could do Tim. What followeth of this Silas That we are so much the more bound to glorifie God and the more to be blamed and punished if we do not For God ought to be worshipped of vs more carefully the more excellent knowledge wee haue of him Tim. What is the other fault that the Heathen are charged heere withall Silas The sinne of vnthankfulnesse which is odious to God and man This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny vnto Starres to their owne wisedom forgetting that God did guide and rule all things by his most wise and iust prouidence Tim. How many wayes may men shew themselues vnthankfull Silas Very many wayes First by vtter forgetfulnes of God the fountaine of all good Secondly if men do remember him yet faile to mention and praise Gods goodnesse Thirdly if they mention it of selfe-loue that it might be thought that they are great with God Fourthly if in words men do praise him and in workes dishonor him Lastly if they part his honour betweene him and his creatures as these Gentiles did Tim. Wherein consists true Thankefulnesse Silas In these three things First in ioy of heart reioycing at the feeling of Gods goodnesse Secondly in profession of his holye name before men prouoking them to extoll him Thirdly in an earnest desire care to please God by doing his will Tim. What Reasons are there to mooue vs vnto Thankefulnesse Sil. First it is commanded of God Psal. 50. Secondly it is a part of his seruice 1 Tim. 2. 2. Thirdly it tendeth to his honor to be acknowledged disposer of the world Fourthly it is due to him and without wrong cannot be kept from him Fiftly it ioyneth men with Angels whose worke in heauen is to praise and thanke God Sixtly it is a duty that continueth in heauen in the next life after this Lastly it is the recompence that God looketh for
might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope
we must rise out of sin to liue a godly life And the power whereby wee can do this is deriued from the death and resurrection of our Lord as the grifte liueth by the life of the stocke to which it is ioyned Tim. What doth this similitude of planting teach vs Sil. Sundry things First that naturally we are strangers from Christ beeing in the stocke of rotten Adam whence we must be taken that we may be one with him Secondly that whiles we remain in Adam out of Christ we can no more do any good then a grift can bring forth fruite being alone and seuered from the stocke Thirdly to the end we may liue spiritually to God wee must first be vnited to Christ as the plant or grift is vnited to the Tree into which it is planted Fourthly whatsoeuer power is in vs to do good or to leaue sinne it is al from Christ not from our selues As the graft set in a stock taketh now no life from it selfe but from the stocke into which it is grafted By this is quite ouerthrown the concurrence of nature and grace Tim. What are we to learne from hence that the Resurrection of Christ is heere annexed and ioyned vnto his death and mentioned after it Sil. These two things First wee learne that as Christ had no way opened vnto his resurrection but by death so till we depart from sinne we cannot be raised vp and renewed to a righteous life Secondly as Christes death and resurrection be ioyned together so our death to sin is euer accompanied with a newe and vnblameable life which can no more bee seuered from mortification then the resurrection of Christ can be seuered from his death and therfore our Apostle hath truly affirmed before that such as bee dead to sin cannot liue in it verse 2. for nowe they lead their liues according to God Tim. I haue heard you speake of the likenesse between a grift and the elect and what we are to learne by it shew me nowe in this likenesse what dissimilitude and vnlikenesse there is Silas It is a sure truth that no similitude doth holde in all things it is sufficient to holde in that for which it is applied as in this present similitude which is brought to shew that as a slip passeth from one tree to another and hath life from that stock into which it islast planted so the elect passing from Adam to Christ are partakers of his spirit but as in euery other similitude there is a dissimilitude so in this likenes there is an vnlikenes and it doth consist in two things first the slippe or grift is taken from a good tree and fastned to a wilde Secondly it retaineth still his olde nature though it be planted into a new stocke now it is not so in this spirituall planting of men into Christ. For wee are plucked from an vnfruitfull tree and wild Oliue euen from the corrupt nature of Adam and are grafted into Christ as a most noble stocke a tree of righteousnesse whose very leaues are wholesome also we put off our old nature which we had afore and leaue the affections which spring of our birth-corruption are partakers of the spirit of Christ whose nature and properties we put on Rom. 12 14. Tim. When may we be said to leaue off our olde nature and affections of sinne and by what meanes are wee best furthered to it Silas When wee begin perfectly to know our selues that whatsoeuer commeth of our nature is in vs without Christ is naught and vicious and are moued to bee displeased with it and to abhorre it with an earnest and constant endeuour to leaue and forsake whatsoeuer is from our corrupt nature whereunto wee are much furthered and holpen by the faithful and fruitefull meditation of Christs painefull death when wee doe consider the shame and bitternesse thereof to bee occasioned by our owne sinnes it will cause a mans heart to rise against them as a mans heart ariseth against his enemy prouoking vs speedily to shake and cast thē off which cast our beloued and blessed Sauiour into such a bloudy agony and hell of sorrowes for who can beleeue that Christ was made a curse for his sinnes and yet still liue in the loue and seruice of sinne Tim. When may it be said of vs that we haue put on the nature and properties of Christ into whom we are newly planted Silas When we doe feele wrought in vs by his spirit such feelings and affections as he had putting on like mercy loue faith meekenesse patience long-suffering ioy goodnesse temperance and kindnesse as the man Christ had being meeke and lowly as he was c. DIAL IIII. Verse 6 7. Knowing that this our olde man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne for he that is dead is freed from sinne Tim. WHat is the substance of this Text Silas It rehearseth the principal argument to proue that beleeuers are dead to sinne taken from their Communion with Christ and his death with him Secondly it mentioneth the kind of death by which he merited for them the spirit of Sanctification by the death of the Crosse Crucified Thirdly it layeth foorth the ende of our Sanctification which is the destruction of sinne that the body of sinne might be destroyed Fourthly the duty of sanctified persons that hencefoorth they serue not sinne Lastly a reason thereof because they that are dead are freed from sinne verse 7. Tim. What is meant heere by the olde man Silas The vniuersall corruption of our nature as wee are conceiued and borne in sinne whereby we are prone vnto all euill and vndisposed vnto any good the which corruption is therefore called olde because it hath been in mans nature euer from our first parents Adam Secondly because it is in euery Child of God before that new quallity of holinesse for which they change their olde deformity at their new birth And for other two respects the name of Man is attributed vnto our sinnefull corruption First to shew how neerely the euill and poyson of sinne cleaueth to vs being as it were a mans selfe Secondly to note how men are addicted vnto it before they be sanctified they do not thinke themselues to be men without it so striuing for the maintenance of their dearling sinnes as they would doe for the safety of soule or body one were as good plucke out a mans hart as seeke to pull him from his beloued sinnes as good kill the man himselfe as his sinne Tim. In what sence is our olde man saide to be crucified Silas To haue our olde man crucified is to haue the strength of our sinne enfeebled weakened and broken by little and little as Christs body was weakened vpon the Crosse till he dyed Tim. What may this word Crucifie put vs in minde of Silas Of the kinde of death which Christ suffered namely the cursed death of the Crosse by which death he
Paul Tim. Whom doth he meane heere by his brethren Silas The Iewes which were his kinsmen as beeing all Israelites of his stocke and bloud and wheras he saith for his brethren he meaneth in their stead and roome or in their behalfe as Christ is said to haue dyed for vs. Tim. What are the doctrines to be learned from this verse Silas It teacheth that Christians must be carried with a great desire of others saluation and namely of such as neerest vnto them as their kinsmen children seruants stocke or linage The reason is because saluation is the greatest good wee can procure to any therefore in the furthering of it our loue should most appeare Tim. What profit is to be made of this point Silas It reproues such as earnestly desire other good things to theirs but are cold in descrying and seeking the chiefe good Secondly it comforteth all that finde any measure of this desire in them that they are guided by the Spirit of God Lastly it exhorts all men to striue for a greater measure of it because it will be a witnes that they are led by the same Spirit that was in Paul Tim. What other instruction from hence Silas It proues that Christs loue exceedes all loue because hee indeed was made that for vs sinners and his enemies which Paul could haue wished to bee made for his brethren which is to be a curse Gal. 3. 13. Tim. What vse of this Sil. It warneth vs after Christs example especially Pasiors deeply to loue thirst after one anothers saluation Secondly it rebukes all others which either by counsell or euill example helpe forwards others damnation or by keeping away the meanes of eternall life wholly or in part in substance or degree DIAL II. Verses 4 5. Which are the Israelites to whome pertayneth the adoption and the glory and the couenants and the giuing of the law and the seruice of God and the promises of whome are the Fathers and of whome concerning the flesh Christ came who is Codouer all blessed for euer Amen Tim. VVHat is the drift and purpose of this text Sil. To render reasons of his deep loue and griefe for the Iewes for whose sake hee would haue wished himselfe accursed and destroyed to haue had them saued this his exceeding charity he now doth expound and set forth the true reasons thereof Tim. From whence are these reasons drawne Silas They are all taken from the noble properties of the Iewes and those adioynts or qualities which are in number ten whereof now wee will speake in order The first is that they were his brethren or kinsmen according to the flesh this is a great occasion to make vs loue our neighbour so much the more as Christ did this nation and his owne mother and as nature teacheth euen heathen to doe as 1 Tim. 5. 8. Their second property is that they were Israelites that is Gods people such as were Princes and conquerers of God This name God for honour sake gaue to Iacoh who ouercame God in wrestling see Genesis 33. 38. thereof called Israel and he thought it an excellent blessing to haue his children called by his name Israel as ye may see in his prayer Gen. 48. 16 And this is the second cause of his so great griefe for their destruction that a people consecrated to the true God who delighted to be called the God of Israel should 〈◊〉 The third property is adoption by which wee are not to vnderstand that eternall adoption peculiar to the elect whome God purposed before all worlds to make his children in Christ and accordingly doth actually adopt them in time when he calleth them effectually but the external adoption to be accounted and esteemed the onely Church of God all other Nations and people being passed by and refused by vertue of which dignity God himselfe calleth Israel his Sonne yea his first borne yea his treasure c. Exodus 4. 22. and 19. 5. 6. Deut. 32 8. 9. Iere. 31. 20. I am their Father and Ephraim is my childe and first borne And this is the third cause of his sorrow that they should be lost which had so worthy a priuiledge Their fourth property is the glory by which is meant the Atke which was a token of Gods presence 1 Sam. 4. 21. 22. There also God hearde the prayers and prayses of his people and gaue forth oracles vnto such as sought them and in regard of it the Tēple is called the habitation of his glory or the place where his honour dwelleth Psal. 26. 8. Therefore no people as it is in Deut. so noble to whom God came so nigh as to this people Now what a griefe to a good friend is this that such a nation should be cast out and anathanized Their first priuiledge and quality was the couenant that is the Table of the couenants by a Metonymie and hee speakes in the plurall number because there were two Tables Deut. 9. 11. in these God wrote with his owne hand his Morall Lawes and Statutes Some vnderstande it of the couenant which God often made with this people for eternall life by Christ howbeit this was but one howsoeuer it was often renued with Abraham Isaac c. Also the promises which are after named cannot be seuered from the couenant which stoode in promises of eternall and temporall happinesse The sixt property is the giuing of the Law to wit the iudicial Law for the Common-wealth which surpassed all the Lawes of Solon 〈◊〉 Numa Draco Themistocles and Mines For they came from heauen God being the immediate authour and were full of equitie a meruailous credit and renowne to this Nation as Deut. 4 8 32. Their seauenth property was the seruice of God euen the Priest-hood with such outward rites and sacrifices wherein God would be lawfully serued of the Iews till Christ and this was the ceremoniall worship Hebr. 9 1. This was so perfect that nothing could be added to it The eight property was the promises both Legall promising life on condition of keeping the law perfectly also Euangelical promising remission of sinnes with saluation in heauen to the beleeuers in Christ temporal promises and eternall promises and of the calling of the Gentiles No people had such promises by which God sought to alure and inuite this people to his obedience Their ninth priuiledge and dignity was that of them came the Fathers that is they bee the off-spring of the Patriarkes and holy men whose praise is in the Worde which also had the promises of Gods mercie vnto theyr posterity for a thousand generations Gen. 17 4. Com. 2. and this is no vsuall commendation to come and to bee borne of such noble progenitors as Abraham Isaac Iacob were by whose example they might haue great help to piety and pricks to godlinesse yet so farre to degenerate as now the Iewes were this could not but much greeue the Apostle who much loued them The last dignity of the Iewes is that
the law either by natural strēgth or as it is made easie by grace for then Paul shoulde not haue spoken of righteousnesse by faith but of sanctification and newnes of life which is quite besides his drift and scope which is out of Moses to commend the righteousnes of faith as is very plaine in the text Tim. But the Apostle doth not report Moses words Silas True not in so many letters and sillables for something is altered also added and taken away but in sence and meaning hee doeth alledge them and that is sufficient Tim. What is meant by saying in thy heart Sllas Thus much thinke not doubtfully within thy selfe or let not thy minde bee perplexed with wauerings thoughts and reasonings Tim. What is meant by this question who shall a seend into heauen Silas Thus much as if it were sayd Who shall goe thither for vs to bring vs word whether God bee pacified with vs and meaneth to giue vs saluation there Tim. What is meant by the other question who shall descend to the deepe Silas By the deepe is meant Hell as Reue. 9. 1. 11. 20. 1. To descend to the deepe signifies to goe downe into the place of torment the meaning is who shal go down thither to tell and assure vs that we are free from the malediction and damnation of hell and shall neuer be throwne down into that deep burning lake Tim. What are we to learne from these questions Silas First that they which sticke to their owne workes and thinke to be saued by their owne deseruings they haue wauering and vnquiet consciences troubled with doubtings tremblings and feare for that which the righteousnesse of faith speaketh not that the legall iustice doeth speake The reason of this doctrine is because the lawe which promiseth life to perfect obedience giues no power to obey it threatneth death against euery transgression but giues no remedy against any such euill and misery Therefore it must needs be that such as follow the righteousnes of the law must still be filled with anguish of Soule because their conscience witnesses vnto them that they haue not done all which the law commaunds but are transgressours manifold wayes in many thinges and so remaine perplexed and without rest Tim. What is the vse of this poynt Silas This sets foorth the miserable condition of all such as seeke righteousnes and life by their owne deedes for such can neuer haue any sounde ttanquility well may they haue benummed dead consciences but pacified conscience they cannot haue because they alwayes lack what is required by the law which condemneth to death euery fault euen the least Tim. What other thing is to be learned out of these questions Sil. That there are two maine doubtings which vse to perplex and trouble mē that are without faith in Christ the one is how to be saued and to attaine heauen The other how to escape hell and damnation And these two doubtings are continuall and necessary effects of legall righteousnesse for a man that hath not wholly kept the law must needes doubt whether hee shall haue eternall life For it is promised vpon no other condition but of exact and strict performance and he who knoweth that he hath done things against the lawe must needs bee in feare of damnation because it is threatned vnto euery sinne Tim. Haue ye yet any other instructions out of these questions Sil. Yea namely this that these doubtings are contrary and repugnant to the nature and property of faith whose property is to expell doubting as heate expels coldnesse as appeareth by Iames which tels vs that faith forbids vs to wauer Iames 1 6. and by the wordes of Paul the Apostle Rom. 4 20 21. Tim. But how then comes it to passe that beleeuers are often troubled with doubtings Silas This happens through the infirmity of their flesh and naturall weakenesse which wrestles and striues with the assurance of faith which though it be certaine and firme yet it is not perfect and full And from the imperfection of faith there comes doubting as Christ saith to his Apostles Why doubt ye o ye of little faith For the hand shaketh through palsie or some other weakenesse though the property of the hand be to holde fast so of the weakenesse of faith ariseth doubting but the property of faith is to breed affiance and confidence and to driue away doubtings and feares euen as the Sunne scatters mists Ephes. 3 12. Hebrewes 10 2. 2. Colossians 2 2. Tim. What vse is to be made of this point Silas It teacheth a maine difference betweene the righteousnesse of the law and of faith for of this springs tranquillity through the assurance of Gods loue and of the other trepidation and trembling through conscience of sinne Secondly it confutes the Papists who deny infallible assurance and certainty to bee the office of faith and destroy the very nature of faith which is to assure men Thirdly it warnes vs to detest doubting as a thing contrary to faith and out of an hatred of it to fight against it Fourthly it exhorts all men to seeke after faith by which alone they are able to get victory ouer doubtings which may well assault faith but must be ouercome by faith 1. Iohn 5 4. Tim. But from whence fetcheth faith a remedy against doubtings and feares Silas From the ascension of Christ into heauen against the doubting of saluation for if Christ be ascended and possesse heauen in our names and there make request for vs then wee must needs deny his ascension and fetch him backe from heauen againe if wee make question how to be saued Tim. Whence haue wee the remedy against the feare of condemnation Silas From the faith of Christ his death and resurrection For if Christ be dead and raised from the graue then hath he gotten victory ouer sinne death hell and Sathan Therefore what is it else but to deny his death and to bring him backe againe to the Crosse and graue if wee should greatly feare the torments of Hell Consider this well Tim. What are we to learne from hence Silas That an vnbeleeuer denies the death resurrection and ascension of Christ whatsoeuer profession he make Secondly that the articles of Christs death and resurrection and ascension be as a fortresse against infidelity doubtings and feares and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith therefore they ought to be well knowne and often with good study meditated on DIAL VII Verses 8 9. But what saith it the word is neere thee euen in thy mouth and in thine heart And this is the worde of faith which we preach For if thou confesse with thy mouth and beleeue with thy heart that God raysed vp Iesus from the dead thou shalt be saued Tim. VVHat is the scope of this text Silas To commend vnto vs the righteousnesse which is by faith in Iesus Christ without