the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
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
only a bare Testimony 1 Cor. 2 12. Ephes. 1 17 18. 1. Iohn 3 24. Tim. What is the second witnesse of our adoption Silas Gods Spirit is the first and our Spirit is the second Tim. But seeing our hearts know not the minde of God and they be deceiueable aboue measure how can this bee a meete witnesse Silas Indeede our stony harts such as they are by nature are blinde and deceitfull but our fleshy heartes which we haue from grace are not so for our hearts as they are renewed by the Spirit of God doth knowe the minde and good will of God towardes vs and beares a sincere and infallible testimony of it vnto vs. For it is written The Spirit of man which is in him knowes the things of man 1 Cor 2 11. Also if our hearts do not condemne vs we haue boldnesse towards God 1 Iohn 3 21. But it were not possible that wee should haue boldnesse and confidence towardes God if the testimonie which our hearts beareth vs were doubtfull and wauering and not certaine and firme Tim. What is then meant heere by our Spirit Silas Not our soule as it is a naturall part of man but our regenerate and sanctified conscience and affections In which sence the word Spirit is vsed by Paul 1 〈◊〉 14 15. 1 〈◊〉 5 23. It was well therefore obserued of one certaine learned and iudicious Writer that this Text saith not that the Spirit beareth witnesse to our soules but to our spirite Tim. Yet the Sanctification of our 〈◊〉 is altogether verie imperfect and weake and therefore shoulde rather cause vs to doubt of our Adoption then to certifie and assure vs of it Sil. The imperfections of our regeneration doth and may make the witnesse of our spirit lesse strong and full but no whit hindereth the certainty of it which ariseth not somuch from the measure as from the trueth of our sanctified desires and affections euen as a childe may be sayde to walke and goe certainly and truely as a man though not so firmly and steadily and a small peece of gold may bee as pure as a greater though not of such value and an honest poore man may beare as true a witnesse as an honest rich man though hee lacke the credit of his wealth and purse Tim. Tell vs now after what sort our Spirit and conscience renewed doth beare this witnes vnto vs Silas By a kinde of reasoning framed in a regenerate minde after this sort They are without doubt the Children of God who haue such holy motions and affections as are stirred vp by the Spirite of adoption and be proper to the godly which haue that Spirit This proposition though plaine enough in it selfe yet is proued by the 14. verse of this Chapter in these wordes As many as are ledde by the Spirit of God they are the Sonnes of God But saith the regenerate man I am truely indued with such motions and affections This assumption is testified by the regenerate conscience which is in stead of a thousand witnesses certifying euery newe borne childe of God what graces hee hath receiued from the Spirite of God according to that which is cited before 1 Cor. 2. 11. Therefore he inferreth I am the childe of God This conclusion is the testimony of our spirit and renued heart Tim. Tell vs nowe particularly some of those motions and affections of a sanctified heart whereby we may be assured that we are the Sonnes of God Silas They be innumerable and very many yet for order sake we may bring them into a few heads As first they bee such as concerne either Gods mercies in Christ. 2. or his Word 3. or his Ministers 4. or the Sabaoths and holy assemblies 5. or Sacraments 6. or workes 7 or his children 8. or his religion 9. or our sinnes 10. or the ioyes of heauen 11. or the paines of hell Tim. What be the affections of Gods children touching the mercies of God in Christ Silas Three first to thirst and long after them in a true feeling of the neede of them Esay 55. 1. Iohn 7. 37. Secondly to prize them aboue all things in the world which be most precious Phil. 3. 8. Thirdly to extoll and praise them before others that they may be drawne to the loue of them Psal. 103. 1. 2. 3. c. Psal. 34. 3. Tim. What be the affections of Gods children towardes the word and Ministers of God Silas Touching the word first they delight in the law of God touching the inner man and loue his statutes Psal. 119. 97. Rom. 7. 22. Secondly in their iudgement they approoue it and esteeme it aboue pearles Thirdly in their mindes they marke and heede it well Fourthly in their hearts they beleeue it Fiftly in their memories they keepe it and treasure it vp Sixtly that with their eares they 〈◊〉 vnto it with trembling and reuerence Seauenthly with their mouthes they confesse it and speake good of it And lastly that they submit their whole man to the obedience and practise of it in all sincerity and constancy Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers they acknowledge them and haue them in singular loue for their workes sake 1 Thess. 5. 12. 13. Secondly they doe readily submit themselues to be ruled by their wholsome instructions Heb. 13. 17. Thirdly they be thankfull to them in ministring to them a cheerfull sufficient maintenance Gal. 6. 6. and 4. 15. Lastly they helpe them with their earnest prayers Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth Acts 9. 25. Tim. What bee the affections of Gods children towards the Sabaoth and holy assemblies Silas Touching the Sabaoth they be thus affected towards it they call it their delight they doe not their owne workes nor seeke not their owne will nor speake a vaine word on that day Esay 58 13 14. Secondly they remember to keepe it holy Exod. 20 8. Touching the holy assemblies it is their geiefe to be kept from them by any vrgent occasion and when they come to them they first looke to their feete Psal. 84 1 2. Eccle. 4 17. Tim. What be the affections of Gods children towards the Sacraments Also towards his workes Silas Touching the Sacraments they reuerently thinke of them and willingly submit themselues to the vse of thē in respect that they are Gods ordinance and the seales of grace Rom. 4 11. And touching the Lords supper they will neuer receiue it without due examination of themselues because of Christs commandement and the dignity of the supper 1. Cor. 11 28. And touching the workes of God that his workes of iudgement mooue them much to feare his power and iustice Acts 5 11. And his workes of mercy vpon themselues and others moue them to loue him and to trust in his name Psal. 116 1. Acts. 4 31. Tim. What be the affections of Gods Children towards the Brethren as also towards Christian Religion Silas Touching
It serues for our humbling to consider our imbecility naturall ignorance whereby we hang doubtfull and stagger of seeblenesse and sticke by ignorance Secondly it shewes that none be perfect seeing we are ignorant what to aske in prayer Thirdly it confutes the Pelagians which ascribe too much to naturall strength yet we are so feeble as we cannot tell what is profitable much lesse be able to persorme any thing by any power in vs. Lastly it teacheth what neede wee haue of consideration and helpe to pray greater then most yea then good men commonly thinke of Tim. Come now vnto the next part of the sentence and tell vs how the Spirit maketh request Silas By stirring vp requests in vs and causing vs to pray That this is the meaning of the words apeareth by comparing this Text with the 15. verse of this chapter where it is written We haue receiued the Spirit of adoption whereby we cry Abba Father the Spirit crieth by making vs cry Thus vnderstand that in Gal. 4 6. Tim. What gather ye from these words Silas Thus much that when the Scripture saith the Spirit crieth and maketh request the meaning is that it maketh vs to cry and to make request and this is an vsuall thing to attribute vnto God those things which the godly do by diuine inspiration Thus God is sayde to know by teaching others and illuminating their minds that they may know as Augustine obserues out of those words in Gen. 18 19. I know thou fearest me and in the Galathians 4 9. Forasmuch as ye know God or rather are knowne of God that is taught that yee may know So Deut. 8 2. God is saide to tempt the Hebrewes that he may know what is in them that is make themselues and others to know what is in them so heere the Spirit maketh request that is moueth vs to request Tim. I but the Scripture saith that Christ maketh request for vs Rom. 8 34. how then doth the Spirit make request Silas Christ maketh request as Mediator the Spirite maketh request for vs as Author and inspirer of requests and desires Tim. What is the doctrine from hence Silas That the prayers of the godly come from Gods Spirite The text is plaine heerein to which may be ioyned that which is written 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Spirite that is eyther confesse him or pray to him in faithfull confidence and reuerence but by a speciall grace of the Spirite Tim. What are we to learne hence that the Spirite is the worker and kindler of prayer in the godly Silas First that no Turke nor Iew nor Idolator nor Hereticke can pray because they haue not the Spirite Secondly that no wicked man nor hypocrite can pray because they receiue not the Spirite Thirdly that in our best prayers we ought to be humbled seeing they are not our owne but come from the Spirite which is our prompter moderater and Schoole-maister Fourthly that in beginning of prayer we craue of God the assistance of his Spirite Tim. What is signified by sighes vnexpressable or which cannot be expressed Silas This is meant eyther intensiuely for such sighes as are most feruent no man beeing able to vtter them for their greatnesse and exceeding vehemency or properly for such sighes as wee cannot vtter by any speech because of their weakenesse and feeblenesse The godly in whom they be know not of them through the infirmity of the flesh and strength of temptations they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer yet they are grones and sighes wrought in them by the holy Spirite which though the beleeuers feele them not yet God seeth and heareth them for they make a loude cry in his eare as in Exod. 14 15. This is the fitter sence therefore the better because it suteth with scope and matter the phrase also will beare it Tim. What instructions arise from these words Silas That the sighes of the heart albeit neuer a word be spoken be prayers euen as a desire to beleeue and to repent in a truely humbled heart be accepted for faith and repentance with God who will not breake the bruised reede and accepts the will for the worke so the desire to call vpon God is prayer in his sight God will fulfill the desires of them that feare him Psal. 145 19. See Maister Perkins Graine of Mustard seede at large of this point Tim. What vse is to be made of this point of doctrine Silas It affoards a singular comfort to the godly in their afflictions for that Gods Spirite workes wonderfully in their hearts to list them to Godward euen aboue that that themselues can perceiue in minde or bee able to declare in words Secondly it serues for to strengthen the weake against a temptation that they cannot pray whereas they are to consider that if they do but sighe it is a prayer before God a desire is a prayer a continuall desire is a continuall prayer Thirdly it repoues hypocrites whoe imagine that they can pray well when they speake many wordes and yet haue their hearts within voyde of secret sighes and grones which doe accompany true prayer DIAL XXIIII Verse 27. But he that searcheth the heart knoweth the meaning of the Spirite for he makes request for the Saints according to the will of God Tim. VVHat is the drift of this text with the summe of it Silas To comfort the godly Romanes and all other beleeuers in great afflictions The summe of the comfort is thus much that their prayers how feeble soeuer which come from Gods Spirite are knowne and granted of God This is proued by three reasons First from the infinite knowledge of God Secondly because their prayers are framed after the will of God Thirdly because they which pray are Saints and deare to God Tim. Let vs examine these three reasons and tell vs howe is God sayd to search seeing he needs no inquisition but knowes all things without search Silas It is true hee doeth so for his knowledge is infinite whereby hee knoweth most perfectly both himselfe and all other thinges euen the most darke and hidden 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men and applied vnto God for the better vnderstanding of his nature for that which men desire perfectly to knowe that they search for and by search they come to the exact vnderstanding of things Tim. What is signified here by heart Sil. The Soule and all that is in it euen the most secrete thoughts purposes and motions al which God doth most perfectly behold and this is such a priueledge as agreeth to none saue to God alone 1 Chron. 28. 9. Tim. Yet Paul sayeth that the Spirit of man knoweth what is in a man 1 Cor. 2. Silas First a man may know his owne thoughts and what is in his heart but nothing without a
succour vs when we are tempted Heb. 8 2. Silas What comfort commeth to vs by his being Man Silas That God hath infinitelie set his loue vpon vs whose nature he would haue his Sonne to assume Also we are 〈◊〉 that he pittieth vs in our 〈◊〉 himselfe hauing beene 〈◊〉 and had experience of all the infirmities and miseries of our Nature Heb. 2. and 4. Tim. What Instructions take we from hence Silas That we ought to be humble in our conuersation seeing Christ so humbled himselfe as beeing God to become a seruant and to dye Phil. 2 6 7 8. Secondly that we neuer doubt of Gods loue toward vs whereof such a pledge is giuen vs in the incarnation of his sonne Iohn 3 16. Rom. 5 8. Thirdly that we studie and striue to returne al loue to him who so loued vs and by loue to serue one another as Christ through loue became man to serue his fathers will for our good Rom. 15 1 2 3. Ephe. 5 2. DIALOGVE III. Verse 4 5 6. 4 And declared mightily to be the Sonne of God touching the spirit of Sanctification by the Resurrection from the dead 5 By whom we haue receiued Grace and Apostleshippe that Obedience might be giuen vnto the Faith for his name among all the Gentiles 6 Among whom ye be also the Called of Iesus Christ. Tim. VVHat is the 〈◊〉 of this fourth Verse Silas That Iesus Christ is God Omnipotent of the same power Maiesty with his father so declared to the world by his glorious resurrection which was a worke of Diuine power Tim. What is meant by the spirit Silas His diuine Nature as the flesh against which it is set signifieth his humaine nature See Spirit vsed in like sence 1 Tim. 3. 16 1 Pet. 3 18. Heb. 9 14. Tim. Why doth he put Sanctification to spirit Silas To expresse the worke of his Diuinitie sanctifying his manhood with al graces aboue measure and quickning that flesh which he assumed vnto a life which is no more subiect to death Thus both Chrysostome and 〈◊〉 expound it of Christes owne rising Tim. By how many wayes did hee manifest himselfe to be the Sonne of God Silas By these seauen wayes The first is his Diuine and effectuall Doctrine for no meere man could teach as he taught also by his most innocent Life Secondly by his powerfull Myracles which were euidences of his Godhead beeing done by his proper power Thirdly by his fore-telling things to come Fourthly by his knowledge of mans thoughts Math 9 4. Fiftly by ordaining of the Sacramentes of his Church Math 26 20. Sixtly by institution of Ministers for the teaching and ruling his Church Mat. 10 and 28. Seauenthly by raising himselfe from the dead which is a worke sarre passing humaine power and therfore fitly brought heer to proue his Diuinity Tim. But Elisha and Paule raised the dead and wrought other Myracles yet were but men Silas True this was by a borrowed power euen in Christs name but Christ did raise himselfe which is more then to raise others as Prophets did and shall raise others by his owne proper power which argueth him to be more then a man not as an instrument but as a principall Efficient Tim. For what reasons was it needfull for him to bee a verie God that should be our Sauiour Silas For these Reasons First that he might giue full merit to the dooinges and sufferings of his manhood for a meere creature cannot merit of the Creator God Secondly that in his sufferinges which of it selfe hee might support his man-hoode could not beare such a waight of wrath as fell vppon him Thirdly that hee might giue his spirit to the elect to sanctifie them for the spirit being God none but God could giue him Fourthly that he might raise vp himselfe from the dead and all his members with him at the last and great day Fiftly that hee might bee a maintainer of that saluation which hee hath purchased and a Protector of his people for euer therefore his members trust in him and call vpon him which were a grieuous sinne if he were but a meere man for cursed is hee that maketh Flesh his arme Tim. What Vse is to be made of this truth Silas First it serueth to stirre vp our thankfulnesse towards God who hath giuen vs such a mightie Redeemer Luke 1 32. Secondly it should cause vs to put our whole affiance in him against all dangers and enemies bodily and spiritual Psal 2. verse last Lastly to be obedient to his voice speaking to vs in his word seeing he is that mighty God able to punnish all disobedience Acts 3 13. Heb. 2 2. and 4. Tim. What is meant by the Apostleship Silas The guift or faculty of that calling to be an Apostle secondly to be able to teach the church both which he had immediately from Christ. Tim. Why is it called Grace Sil. Because it is freely giuen him not onely without but against all desert and merit from the meere goodwill and fauour of God at the time of his conuersion by grace and togither with it Tim. Of whom did he receiue this Grace Sil. Of Christ immediately who both called and furnished him with authority and guifts euen then when hee went about to persecute and oppresse the Church that hee might be to the praise of his glorious grace Tim. To what end did he receiue it Silas To a twofold end and purpose First it is in respect of men to draw them by the inward work of the spirit ioyned to his preaching to beleeue and obey the Gospell of Christ. Secondly in respect of Christ that his name may be glorified by the calling and submission of many soules to his Doctrine acknowledging him for their Sauiour and GOD who before serued dumbe Idols as they were led Tim. Towards whom did Paul exercise his Apostleship Silas Especially towards the Gentiles amongest whom Christ was mightie by his Ministerie as by Peter he was mightie amongst the Iewes Gal. 2. 7. Tim. What do ye learne out of all this Silas That the guift and function of the Ministery are Christs free guift secondly that the vse of them is to be referred vnto the honour of Christ by winning men to beleeue and acknowledge him for they Sauiour by calling vpon his name and being called after his name Christians of Christ thirdly that Christ is a common Sauiour of Iewes and Gentiles which beleeue so as the difference of nations is taken away Acts 10 31 32. Tim. What are we to learne for our instruction and aedification out of the 6. Verse Sil. These foure things first that Paul doth wisely draw the Romanes with compasse and ranke of them to whom his commission as an Apostle did appertaine both to put from himselfe the suspition of a curious busie bodie and to make them more willing to receiue him being sent to them with authority to be their Instructer Also to humble the pride of the
matter of reioycing because then wee were acceptable to God for some thing which is in our selues and done by our selues whereas faith carieth vs out of our selues vnto Christ for righteousnesse Tim. But yes good workes are done by Gods grace therefore glory belon geth to them and wee may reioyce therein as fruits of his grace Sil. Yet it is we which doe these workes by our vnderstanding and willes renued but some will say haply it is also wee which beleeue Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes to bee thereby accounted righteous in Gods sight Tim. Yet some reioycing is left in that Christs righteousnes is not our's vnlesse we take it by faith Sil. No more then a poore Leper for that hee hath reached out a leprous haÌ„d to take a kings gift bestowed vpon him to enrich himselfe thereby for notwithstanding his reaching out his hand yet hee shoulde remaine poore if no guift were giuen and that shewes that not the taking but the thing giuen euen Christ is our iustice which yet must be taken hold off that it may be ours But all the vertue of faith whereby it iustifieth is not in it selfe but commeth from the obiect Christ who is laide holde on which tendeth much to humble all flesh before God that wee glory in none but Christ. DIAL XVII Verses 28. 29. Therefore we conclude that a man is iustified by faith without the workes of the law God is he the God of the Iewes onely and not of the Gentiles also yea euen of the Gentiles also Tim. VVHat is the summe and drift of this text Sil. It is a conclusion of the former dispute touching iustification by faith and hath three new reasons to proue the same First iustification is by faith because by that way God is most glorified Secondly if we were iustified by works of the law it might be thought that God were God of the Iewes only but the Gentiles which beleeued and had not the lawe of Moses haue God for their God therefore it is by faith Lastly iustification by faith doth much ratifie and greatly confirme the law therefore it is by faith that wee are iustified Tim. Whence is the first reason fetched Sil. From the word therefore which hath reference to that which was said before as if he should say seeing God declareth his righteousnes by our iustification by faith and thereby al matter of reioycing and glorying is taken from vs that it may be in God aloneê in these regards wee conclude inferre and gather that righteousnes is by faith Tim. What meaneth this word conclude Sil. It importeth the certaine and infallible trueth of that which is here inferred because the word signifieth the casting vppe of many summes into one as of two tens 〈◊〉 together is made twenty so certaine is this truth as there is no doubt to be made of it Tim. Wherefore serueth this Sil. First to stay the conscience vpon this truth of righteousnes by faith being so firme Secondly to teach that in matters of religion things ought to be proued by firme demoÌ„stration or vngain sayable arguments which may euidently proue the thing in question and strongly euict the conscience Tim. What meaneth he by man Sil. Euen euery Christian of what sexe age or country whatsoeuer Tim. What meaneth he to say that Iustification is by fayth without workes Sil. That is to say the man that beleeueth is thereby absolued from his sinnes without any respect of fulfilling the law by workes or without all merite by workes from whence is inferred that faith onely iustifieth Tim. Will not this open a gap to licenciousnes and neglect of good workes Sil. No surely because they are necessary to saluation as a way that leadeth thither though not to Iustification which goeth before workes as a cause of them Tim. Faith it selfe is a worke of the spirit therefore if we be iustified by faith we are iustified by a worke Sil. It doth not iustifie vs as a woorke for so it is vnperfect and needeth pardon but as it goeth out of vs and laieth hold on Christ in whome is all perfection or it iustifieth as a woork ordained of GOD to bee the organicall meanes to receiue Christ. Tim. What learne wee from hence that God is the God of the Gentiles Sil. That there were some Gentiles which were ioyned to Gods people and had their sinnes forgiuen them euen before the generall calling of the Gentiles after the comming of Christ. Examples hereof we haue in Iob and also his frends and Iethro Cornelius the Syrophenitian woman for examples Tim. What is it to haue God to be our God Sil. To make a league with vs to bestow all manner of happines vpon vs for Christ so we beleeue Tim. What are the particular benefits which they haue who haue God for their God Sil. First vnion with Christ. Secondly adoption to be the sonnes of God Thirdly imputation of 〈◊〉 with forgiuenesse of all sinnes Fourthly the spirit of sanctification together with peace of conscience ioy in the spirit hope of glory accesse vnto Gods fauour Fiftly all Creatures are our seruants 〈◊〉 the very Angels Heb. 1. 14. Sixtly all Creatures are at league with vs. Hose 2. 18. Seauenthly afflictions yea sins turne to our good through Gods great loue Eightly his blessings are as pledges of his fauour Ninthly the Scriptures are written for vs and belong onely and wholy to vs which are in league with God through Christ. Tim. What was gathered hereof Sil. That it is a wonderfull mercy to bee one of Gods people blessed are they whose God is Iehouah Psal. 144. there is more matter of thanksgiuing ioy in this then in hauing a world of riohes in being the sonnes of Kings and Princes DIAL XVIII Verse 30 31. For it is one God which shall iustifie Circumcision of faith and vncircumcision through Faith 31. Do we make the Law c. Tim. WHat is the meaning of this verse Silas By circumcision is meant the Iew and by vncircumcision the Gentile A Metonimie of the adioynt for the subiect Tim. What then is it to iustifie Circumcision of Faith Silas First a Iew is not iustified because he is such a one that is one circumcised according to the Law but because he beleeueth in Christ. Tim. What vnderstand ye by iustifying vncircumcision by Faith Silas That a Gentile is not cast off because he is such that is vncircumcised but hauing faith to beleeue in Christ God iustifieth him also Tim. What followes of this Silas That Iew and Gentile which beleeue haue one God a common God and Sauiour to them both For God is God and Sauiour to euerie one whom hee Iustifyeth Tim. How doth the Apostle from hence conclude his mayne argument of Iustification by faith without workes Tim. Namely thus that seeing the Iew which had the Law of Moses had God his God to iustifie him not for the works of the Law which
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
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words 〈◊〉 Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
reasons the one is taken from the efficient cause to wit the Spirit of God dwelling in them the second is taken from their communion with Christ whose members they are and therefore cannot be in the flesh but in the spirit Tim. What doth it signifie to be in the flesh Silas It signifies two thinges in Scripture one is to be an infirme and weake man to haue flesh and body and soule as other fraile men haue 2 Cor. 10 3. Secondly to be carnall and vnregenerate as we are all by nature to wit when in all our actions we are all ruled and gouerned by the sence and affection of our nature not yet regenerate by Christ thus it must be taken here Tim. Is there any difference betweene being in the flesh and hauing flesh in vs Silas Yea very much for the most godlie which are most renued yet still haue some flesh and corruption in them being regenerate in part onely as we haue seen out of the 7. Chapter to the Romanes in the example of Paul but to bee in the flesh agreeth to men wholly vnregenerate Tim. Whereunto doth this interpretation serue vs Silas First to reproue such as doe interpret this clause of Mariage as the Pope Syritius did thereby to condemne the mariage of Ministers Secondly it doth admonish vs that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words for then wee must say that there are men liuing that are without flesh and bone bloud and body because Paul sayth here of the liuing and beleeuing Romanes that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature in Scripture Dianoia and not To rheton onely must be obserued Tim What is it to be in the Spirite Silas First that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption but are translated into the estate of grace being of meere carnall men partly spirituall Secondly though many at once haue both flesh and spirit in them yet none can be both in the flesh and in the Spirite these are such contraries as they cannot stand together Thirdly that it is the essentiall property and most certaine rule of a Christian by al means to auoide the affections of the flesh and in all things to be carried by the Spirit Lastly we are taught by this example of Paul to iudge charitably of such Christians which professe Christ and doe not thinges contrary vnto their profession that they are not carnall but spirituall This is the cannon and rule of Charity which indeed is not so certaine but that it may deceiue because it cannot looke to things within and hypocrites beare a shew of piety without substance Therefore the spirite of discerning spirits is a great blessing the Apostles excelled in it Tim. Come we now to the reasons to proue that they are not in the flesh but in the spirit Sil. The first reason is this The spirite of God dwels in you therefore ye are not in the flesh to walke after it but in the spirit Tim. What is meant here by the spirit of God Sylas The third person in the Trinity called the Holy Ghost and the word God is put personally for God the Father the first person in Trinity of whome the spirit proceedeth so as he is also the spirit of the Son Tim. What doe ye learne by this that he is called the spirit of God Silas That the Holy Ghost doeth proceede from God the Father Iohn 15 26. As also from God the Sonne and therefore he is in the latter part of this verse called the spirit of Christ. Tim. What is signified here by the dwelling of the spirite in vs Silas The word dwelling is taken from men which dwell in houses who doe not onely possesse their houses but command and gouerne all things therein at their pleasure likewise the holy Spirite not onely filles the hearts of the faithfull but also rules and gouernes them enlightening them to know and directing them to do things pleasing vnto God according to the measure of the Spirite For howsoeuer the flesh may rebell yet the Spirite still possesseth the godly and hath the dominion and vpper hand Tim. What doth this borrowed speech of dwelling put vs in minde of Sil. Not onely of the efficacy of the Spirite but of his continuance in the faithfull vnto the end For he is not in vs as a guest to lodge for a night and be gone but as an Inhabitant to dwell and abide in vs euen to the death and for euer Iohn 14 23. The Spirite which I will giue you shall abide with you for euer Therefore they are in an error who thinke that the Spirit of Christ once had can bee vtterly lost Indeed false doctrine and corrupt manners may hinder the working of the Spirite but cannot extinguish the grace of the Spirite Secondly this word dwelling puts vs in minde of the presence of the Spirite in the faithfull that it is not by immensity and infinitnesse of his poweras in other Creatures but by presence of grace and of his healthfull effects Tim. How manifold is the grace of the Spirite which belongeth specially vnto the elect Silas Three-fold First vnion with Christ to bee one with Christ as his members whereof follow vnion with his perfect iustice and all merite Secondly sanctification to be made new Creatures to be able to hate euill and to loue and doe good Thirdly adoption and sealing vp to vs our saluation The Spirit witnesseth to vs that we are the Children of God Tim. What be the effects of the Spirite Silas Sundry but especially two First to leade vs into all truth sufficient to our saluation Secondly to strengthen and comfort our hearts vnder the Crosse. Iohn 14. Tim. What lessons learne we from hence that the Spirite dwels in the faithfull Sil. First the blessed condition of true beleeuers for whom Christ not onely dyed and rose againe iustifying them by faith but also by his Spirit regenerates quickens them to make them liuely members of himselfe Secondly the man which hath in him the Spirite of Christ dwelling cannot follow and obey the lusts of the flesh and they which be such they haue not the Spirite of Christ dwelling in them Lastly as all in the house doe submit themselues vnto the command of the chiefe House-holder so Gods Children are content to be at the direction and after the Spirit in newnesse of life Rom. 8 5 6 9. Tim. Hauing now shewed after what sort we are ioyned to Christ by faith shew vs after what sort Christ by his spirit doth 〈◊〉 himselfe vnto vs Silas First Christ giueth the elect his Spirite to incorporate them into himselfe 1 Cor. 6 17. Secondly the same his spirit doth regenerate them and quicken their soules by grace that they may become his liuelie members Ephes. 2 1 4 5. Thirdly vpon the elect being now
as is in hungry men after meate and thirsty men after drink or wearied men after rest or in the sicke after health Secondly this desire is accompanied with an vnfaigned confession of particuler sinnes so farre as be knowne to vs and hearty bewayling of the deepe miserie due vnto them Thirdly there is wrought a perswasion that all their sinnes how great and many soeuer be pardonable being farre inferiour to the infinite mercies of God merites of Christ. Fourthly there followes an earnest and constant crauing of the forgiuenesse of them all Lastly there commeth the gift of a liuely faith assuring the Conscience that all are forgiuen and they fully reconciled vnto God whence ariseth great peace and rest with liberty and freedom to the soule And this faith in Gods promise is the testimony of the Spirit all which is shadowed out by the parable of the lost childe who felt a great neede of his Fathers reconciliation much desired it confessed himselfe vnworthy of it despaired not to finde it earnestly begged it with perswasion of it Tim. This Spirit of Adoption which is heere set as contrary to the Spirit of feare dooth it expell all feare where it is giuen Silas It doth expell all seruile feare though not vtterly as it is written Perfect loue casts out feare 1 Iohn 4 18. but it engendereth filiall feare as it is written There is mercy with thee that thou maist be feared Psal. 130 4. The adopted children of God haue then a mixt feare as they are not wholly free from feare of hell fire which serues them as a bridle and curbe to awe them and restraine them from sin yet they chiefely feare him because they would not offend his infinite goodnesse This feare is often commanded and they are often exhorted vnto it it hath many promises made to it in the word Tim. How may the children of God perceiue that they are endowed with this spirit of Adoption Silas Especially by that effect of calling vpon God for whereas the elect before they had this Spirite of adoption were afraide of God and did flye from him as from a most terrible Iudge example whereof we haue in Adam and Eue after their fall Gen. 3. being now adopted by grace the Spirite of God doth open their mouths to pray vnto God as children vnto a father with holy boldnesse Gal. 4 5. The reason heereof is because they being certaine that their sinnes bee forgiuen them and that God who was their enemy is reconciled therefore they may freely speake vnto him aa one friend vnto another and God is as ready to heare them as a father is to heare his owne deare Child Yea farre more ready to heare then his children are to aske preuenting their prayers oftentimes and alwaies granting them Tim. What vse is to be made of this point Silas First it confuteth such as teach that wee ought alwayes to doubt of Gods good will and of our owne adoption Secondly it comforteth such as haue the gift and willingnesse to pray because this is a certaine note vnto them that God is their Father Tim. Yet wicked men and hypocrites also Idolatrous and superstitious men doe pray Silas True yet Gods children alone can in truth say Abba father and in their prayers cry to God These two things godly confidence and feruency seuer the prayers of Gods children from all other who call vpon God eyther for fashion sake or for belly sake therefore coldly and without confidence Tim. But from whence doth arise this confidence and feruency which the faithfull exercise in their prayers Sil. There confidence doth spring first from the mercies of God he being pacified towards them in his Son Secondly from the truth of God promising to heare them for his Sons sake Thirdly from the merit of Christs intercession to whome the Father will deny nothing Their feruency also doth arise first from a true and particular sight and sense of their owne sinnes and miseries and secondly from the sound knowledge and meditation of the excellency of Gods graces which the more they are knowne and valued are the more cagerly thirsted after and desired Tim. What may wee gather from these things for our owne good Silas First the godly are instructed in all their prayers to prouoke themselues to earaest zeale and assiance by thinking seriously vpon the infinite mercies and promises of God the mediation of Christ and their own sinnes and miseries Secondly whensoeuer Gods childeren pray without consideration of these thinges they must needes pray vncomfortably and with weake confidence Thirdly from hence we may see that the prayers which be made to Saints to the Virgine Mary and to Angels that they come not from the Spirite of adoption which directs vs to pray vnto the Father but from a spirit of errour being indeed a doctrine of diuels Fourthly because we haue our adoption from Christ and his spirit therefore no vngodly men as Turkes and Iewes can call vpon God Fiftly seeing the godly are certain of God to be their Father there fore they may be also certaine of their adoption and consequently of their saluation because sonnes be heires The sonnes of this world cannot be so certaine of their Father as the faithfull bee of theirs Sixtly by the change of the person wee haue the Apostle woulde teach euery one to hope well of the adoption of other Christians and to bee assured of their owne hauing the testimony of the Spirit of Christ teaching them to call God Father Seauenthly the expressing of the name Father both by the Hebrewe and Greeke words teacheth that God is Father both of the Iewes and Gentiles which are indifferently partakers through faith of this adoption Lastly because Paul vseth heere this strange worde Abba wee cannot gather thence that the seruice of God should be in a strange tong as the Papists affirme directly against Gods commaundement 1 Cor. 14. 19. But these strange wordes were by vse and custome growne common and familiar being thereby commonly vnderstood and easie to be vnderstood therfore it was that both Hebrew in the Greek and the Greek in the Latine and English bee often kept in the naturall sound vntranslated DIAL XV. Verse 16. The same Spirit beareth witnesse with our Spirits that we are the children of God Tim. VVHat doth this text containe Silas A new reason to proue the beleeuing Romanes and al other the faithful to be the children of God It is proued by a double testimony one of Gods Spirite the other of our Spirit and in the mouth of two witnesses euery word or matter is confirmed Deut. 17 6. But all beleeuers haue two firme undeceiueable witnesses of their adoption the one without them and the other within them Therefore they may be and are certaine of their adoption that they indeed are Gods children The summe hereof is thus much that the Holy Spirite which stirres vp feruent prayer in the hearts of beleeuers doth beare witnesse with
their owne spirits that they are adopted of God to be his sons and daughters Tim. Into what parts may wee resolue the matter of this text Silas Into two parts it may fitly be deuided to wit into a case and a resolution of that case The case is this how the children of Adam by nature may be sure that they are the children of God by grace Tim. What do ye iudge and esteeme of this case Silas That it is a case of all cases of most woorth and waight a most excelent important case of greatest consequence and vse It is of great worth and excellency because it tendeth to gaine certainety of a thing which is of al other most precious to wit our adoption and Son-ship euen of our right to the kingdome of heauen that most glorious inheritance Also it is a case of importance and waight because it doeth behooue and import men very much to know how they hold their earthly inheritance it must needs then greatly concerne Gods children to haue ready their euidēces of their heauenly inheritance Again it is a very haynous offence for any Christian to call God Father and not to feele assuredly that hee is his Childe but of custome and in hypocrisie with his tongue onely and not in truth which is farre more greeuous and dangerous then if one should counterfeit himselfe the sonne of an earthly king which yet is a capitall crime and yet furthermore it is of great consequence and vse for it wil stay and strengthen the heart in soule-temptation and conflict Also it will quicken to a chearefull performance of duties and lastly it will nourish hope and patience in all afflictions For one being perswaded of Gods loue then followes ready seruice confident prayer and patient hope Tim. Now tell vs from whence we are to fetch the full and firme resolution of this case Silas From that witnesse which the holy Spirite doth beare to our Spirite or from the witnesse of Gods Spirite and of our spirite Reade it eyther to our or with our spirit it commeth much to one effect onely this ods that it implieth but one witnesse if we reade it our spirite but importeth two if it be read to spirite Tim. What is meant by the same Spirite and what doe yee call the witnesse of it Silas By same spirite is meant the spirite of adoption spoken of in the former verse euen the holy Spirite it doth giue testimony to Gods Children of their owne adoption and the witnesse of the Spirite is a motion of a soule resting steadily on the mercies of God thorough Christ inspired and stirred vp by the Spirite Tim. How and after what sort doth the holy spirite beare this witnesse to beleeuers that God is their Father Silas These two wayes ordinarily not by extraordinary reuelation but first by that cry mentioned before stirred vp in the hearts of the faithfull by the Spirite which mouing them effectually to call God their Father with filiall and childlike trust in his goodnesse heereby they are assured of their adoption None can say Iesus is the Lord but by the Spirite of God 1. Cor. 12 6. Likewise none can truly call God his Father but by the motion of the spirit of Adoption Whosoeuer therefore in their Prayers can call God their Father in truth they may thereby be perswaded that he is so seeing the Spirit of adoption is peculiar to Gods sonnes as in verse 14. we haue learned Thus Chrysostom expounds declares this witnesse of the cry of the heart engendered by Gods Spirit Secondly the Spirit beareth witnesse by a practick Sillogisme or reason framed thus Euery beleeuer is the Childe of God and shal be saued This is the summe of the Gospell But I am a beleeuer this is the worke of the Spirite making euery faithfull person to know and feele this in himselfe 2 Tim. 1 12. 〈◊〉 Cor. 2 10. Therefore I am the Childe of God and shall bee saued in heauen This conclusion is the testimonie of the Spirit vpon the former premises Thus these two Seruants of the Lord Paroeus Perkins expound declare this witnesse of the Spirit Tim. By what reasons can ye proue that this witnes of the holy Spirit cannot deceiue vs Silas First because it is the Spirit of truth which cannot lie and deceiue Iohn 14 17. Titus 1 2. Secondly this holy Spirit searcheth all thinges euen the deepe things of God 1 Cor. 2 10. Thirdly he is Lord of all therefore worthy of credit and beleefe If a man or Angell or Archangell should preach vnto vs this adoption we might doubt of it but seeing the Spirit who is Lord of all doth witnesse it what place is there of doubting saith Chrysostom Tim. But how may a godly Christian discerne this witnes of Gods Spirit from the delusion of Satan and from the presumption of Hypocrites and wicked men Silas By these waies First by the grounds reasons of the witnesse which are not mans own merit or common graces or outward blessings but they be the truth power and mercy of God the Father also the merits of Christ the Sonne and the workes and fruits of this Spirit of Adoption These are such firme grounds as cannot possibly faile him who rests on them Secondly by the manner of the testimony which is certaine and firme as an earnest or seale putting vs out of doubt setling the conscience in such quiet and sound tranquilitie as farre differeth from numbnesse and deadnesse of hypocrites and of ciuill men Thirdly by the effectes of this Testimony as 1. Ardent prayer 2. Sincere loue of God and our Brethren for his sake 3. Willing and constant obedience to Godward vnto which we may ioyne these sixe meanes following as good helpes to descry this difference First presumption is naturall from our birth but this testimony of the Spirit is supernaturall and is not in vs before the grace of conuersion Secondly this Testimony ariseth from the vse of holye meanes as hearing reading Sacraments c. and is thereby confirmed whereas presumption is from security and not from the vse of meanes which presumptious persons neglect or contemne Thirdly presumption is most confident neuer doubting or making question of election or saluation This Testimony of the Spirit is much assaulted with doubts and feares more or lesse at one time or other as in Iob and Dauid Therefore he that saith I neuer doubted I thanke God I haue alwayes had a strong beleefe hee speakes from presumption Fourthly presumption is cuer ioyned with worldlinesse and prophanenesse but this Testimony is neuer seuered from a desire to liue holily and righteously Fiftly presumption presumes of Gods loue in the time of Gods benefits onely but in aduersitity vanisheth This testimony is constant and permanent in aduersity aswell as in prosperity Lastly this testimony of the Spirite commeth by the application of faith also it throughly perswadeth and giueth not
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat 〈◊〉 it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
bring you tydings of great ioy c. Tim. What signifies to obey the Gospell Silas To beleeue the doctrine of saluation by Christ and thus the word is vsed in Acts 6 7. and Romanes 1 5. whereupon it is tearmed the Lawe of Faith Rom. 3. 27. because it requireth obedience Tim. For what Reasons is Faith called Obedience and to Obey put for Beleeue Silas Because to beleeue is the chiefest obedience it is commanded vs to beleeue in Christ 1 Iohn 3 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word for they are darknesse Ephes. 5 8. Therefore to assent to the word and willingly to beleeue the truth without reasoning and gainsaying it is a verie great obedience Secondly this obedience of Faith bringeth forth obedience in practise for faith purifieth the heart Acts 15 9. and workes by loue Gal. 5 6. No Christian shall obey God by louing him and our neighbour by slaying sinne and dooing righteousnesse vnlesse he first beleeue that the word is from God and submit to it by Faith Tim. What will follow heereof Sil. First that all vnbeleeuers are obstinate and rebellious sinners against God though they think otherwise and be held for honest men Secondly that such as lacke Faith cannot perfourme any obedience vnto God it is sinne if it be not of faith Tim. What Doctrine ariseth from hence That all which heard the Apostles did not beleeue them Tim. That the Faith of the Gospell is not common to all which heard the Gospell as it is written All men haue not Faith 2 Thess. 3 2. Also experience proueth the truth heereof for the Prophets complaine that few beleeue their preaching Esay 53 1. Also Christ when hee preached the doctrine of the Gospell most clearly and mightily confirmed it by myracles yet but one heere and there did receiue it scarse one man of a thousand such also was the successe of the Apostles preaching as this place proueth and such it is continually Tim. But Paule had sayde that hearing bringeth foorth Faith Silas It is true that hearing of the word is necessarie to faith but not on the contrary doth faith necessarilie follow of hearing If any man do beleeue it is thorough hearing as an outward meanes but not euery one that heareth proueth a beleeuer Iustification presupposeth vocation but vocation is not alwaies accompanied with Iustification Tim. What is the reason why all which heare do not proue beleeuers Sil. Because all are not elect and it is a certain thing that onely such as are ordained to life do beleeue Actes 13 48. Thence it is called the Faith of the elect Titus 1 1. and they are said to be called which are predestinate Rom. 8 31. Secondly because outward hearing is not enough to engender faith there must be also an opening of the eyes and heart by the Spirit Acts 26 18. and 16 14. But this Spirit the world cannot receiue Iohn 14 17. Such onely receiue it to whom it is giuen Math. 13 11. And Esay 53 1. hauing saide few beleeued their report addeth this as a reason because The arme of the Lord was not reuealed that is Gods powerfull spirit did not touch their hearts effectually Thirdly in some their pride and ouer-weening by conceyuing too highly of their owne wit and vnderstanding leaning vnto their owne naturall wisedome is a very great hinderance to faith Math. 11 25. 1 Cor. 1 26. Fourthly many stumble at the pouertie of Christ and his followers Mat. 11 6. To which may be added the wicked examples of preachers and professors of the Faith as a great obstacle Tim. What vse is to be made heereof Silas That we now do not the lesse esteeme the Gospell though we see it generally vnfruitfull because this hath beene the portion of other times and ages herewith Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers and there is no place so ful of vnrighteous men as where the word is most preached which is a great occasion of stumbling to cause men to thinke ill of the Doctrine as if it were the proper cause of wickednesse or at the leastwise vnable to conuert sinnes whereas the faulte is not in the word nor alwayes in the teachers but in the indisposition naughtines of the hearers the seede being good but the ground barren and euill Secondly it confutes such as thinke the Faith of the Gospell to proceede in part at the least from the naturall strength of mans free will whereas this beeing equall and of the like force in all men then should all men haue Faith and equally obey the Gospell If free will were the cause of beleeuing that is if men did therefore beleeue and receiue Grace offered because they are willing to receiue it might refuse if they would if Faith might come after this fashion who is it but he would be content to be a beleeuer But the Scripture teacheth vs that Faith is the gift of God Tim. From whence doth the Apostle fetch this testimonie of Esay to prooue the fewnesse of beleeuers what is the drift of that Oracle Silas He doth fetch it from Esay 53 1. the drift both of the Prophet there and the Apostle heere is all one euen to complaine of the Iewes infidelity namely that the ioyfull message of the Gospell had so harde successe and vnhappy end among them as that the greatest number should still abide in their vnbeleefe wherewith seeing men were not mooued therefore Paul turneth his complaint to God and mourneth for it before him Tim. What are wee to vnderstand by this Question Who hath Sil. This question signifies sometimes None at al as Rom. 10 6. and it is sometimes put for Few as Psal. 15 1. and heere likewise Tim. What signifies Report Silas The word in the Hebrew signifies hearing or the Doctrine which was heard not which the Apostles themselues heard of God but which the Iewes heard from the Apostles therefore it is saide Our report in which word the thing which is the obiect of hearing is put for hearing it selfe Tim. What Doctrines from hence Silas That the Prophets by the Spirit of prophesy did foresee what effects would follow the Gospell preached to the Iewes God foreseeth all thinges of himselfe primarily men do it secondarily by the helpe of his Spirit Secondly we learne that it is a cause of great greefe to the Ministers of God to see none or little fruite to come of their teaching Heb. 13 17. wherein they must shewe patience considering it was the portion of Christ his Prophets and Apostles Thirdly wee learne that when the Gospell was first deliuered to the Iewes the smallest number did receiue it euen an handfull in respect of the rest which resisted it like to the gleannings in haruest or Grapes after the vintage The cause heereof was not the prophesie of Esay because he foretold it but the cōtrary rather beeing true
inumerable for the accomplishment of this our conference to the illustration and clearing of this darke Epistle in some measure for the instructiof the Church be all praise and glory Amen FINIS AN INDEX OR TABLE of the chiefe words and matters opened and treated of in this Epistle ABba Chap. 8. Dial. 14. Abraham a pattern of all iustified persons Ch. 4. verse 1 and v. 22 27. Abraham how the father of the faithfull and heire of the world Chap. 4. v. 13. and 17. Abrahams faith commended ch 4. v 17 18 19. Abraham when iustifyed and why circumcised chap 4. Dial. 1 2 5 6. 7. Abrahams true Children and counterfet ch 9. Di. 2. Abraham how the root of the Iewes ch 10. di 13 15 Abrogation of Moses Law how farre and wherein not ch 6. di 8. and ch 7. dial 2 4. No Abolition of the creatures at the last day but an alteration onely chap. 8. Dial 19 20 21. Abstinence from certaine meates at certain times no matter of Religion or saluation against Iewish and popish abstinence Chap. 14. ver 17. Absolution from sinne first part of Iustification Chap. 5 verse 1. Actions their end and euent Ch 14. v 6. Adams fall Chap. 5. verse 12 6. Adam propagated sin and death into his posterity ch 5. v. 12 13 14 c. Adam compared with Christ to whom hee is like vnlike in sundry respects How and wherein the second Adam excels the first ch 5. v. 15 16 17 18. Adiaphora that there bee such and howe to discerne them and deale in them ch 14 throughout Adoption what it signifies also how manisold what it is ch 8. v. 15 23. Adoption to bee certainly known and how ch 8. v. 16. Adoration by Latria doulia a vaine distinction Ch 1. v. 9. Adulti haue faith by hearing ch 10. v. 14. Aduocate or intercessour how Christ is so and howe the Spirite and what things required to Christes aduocateship and what comfort in it Mary no aduocate Ch. 8. v. 26. and 34. Adultery Chap. 1. v. 29. Affictions their causes kinds ends vses and remedies how they worke patience ch 5. v. 3. 4. Ch 12. v. 12 AEdification what Ch. 14. v. 19. 20. ch 15 v. 2. All not euer put vniuersally but indefinitely and for to take away distinction of nations ch 10. v 11. c 11 32. Almes or benificence vnto the poore how woor thie a duty and what prouocations to it and hinderances ch 12 13. ch 15 25 26. Allegation of Scriptures how vsed by the apostles ch 1. 17. 4. v 3. ch 11. v 13 14 Altars Priests Sacrifices vnder the Gospel and how ch 12. v 1. ch 15. v 16. Ambition what ch 12. v 16. Analogy of faith what Ch. 12. v. 11 12. Anathema what and whither Paul praied to be made so Ch. 9. v. 3. Angels good bad what their power is ch 8 v. 38. Anguish what ch 8. v. 35. Antiquity of the Gospell and of the Doctrine of free iustification by Fairh Ch. 1. v. 2. and 17. Antiquity of Fathers and doctors of the church what we are to yeild vnto it Ch. 9. and 10. in 〈◊〉 dial Antichrist Cha 3. v. 5. cha 12. v 10. Apostle what it meaneth how many of their calling authority dignity diligence and efficacy of the Ministery and extent of their commission and other markes whereby to know one ch 1 v. 1. Ch 15. v. 14 15. Iesuites no Apostles Harmony betweene Apostles Prophets Ch. 15. v 20 21. Application of Doctrine how it is a part of faith ch 1 Appeare all must before Christ when and how Ch. 14. v. 12. Arrogancie and pride how differ Ch. 12. v. 16. Astrologie coniecturall or Astronomicall science why and wherein to be blamed Ch. 9. v 9 10. Assurance a necessarie effect of faith Ch. 4. v. 21. Augustine no English Apostle or conuerted vnto the faith Ch. 10 v 18. Authority the kindes and degrees of it causes vse of it How to bee submitted to and why ch 13. v 1 2 3 4 Awakening corporal spirituall why needfull ch 13. v. 11 12. B. Backbowed what it meaneth ch 11. v. 10. Backbiting what ch 1 30. Baptism is not regeneratiō but a seale of it whence it hath his force it is not absolutely necessary to 〈◊〉 〈◊〉 not ex opere operato ch 4. v 11 and Chap. 6 verse 3. Benefits of the Couenant Ch. 〈◊〉 v 29. Blaspheming what Ch. 1. v 24. Ch 14. v. 16. Blesse what it importes ch 12. v. 14. Blessednesse what it is wherein it consisteth the causes and effects of it ch 4 v 6 7 8. Bloud of Christ comprehends his whole sufferinges and obedience why ioyned with faith Ch. 3. v 25. Blindnes of the Iewes ch 11. v 10. Boasters who ch 1. v 30. Body why sinne so called ch 6 v 6 c 7. v 24. Body how the Church so likened ch 12. v. 3 4. Body the resurrection of it ch 8 11. 14. v. 9. c. 8. v. 34 Boldnes in a Minister a good thing the reasons of it ch 15 v 15. ch 9. v. 27. Bondage of the wise to the husband in what things how long and what freeth her ch 7 v. 1 2 3. Bondage to sin and the law wherein it is and how freed from it ch 7. v. 4 5 6. Bound to sin how the ingodly and godlye differ in this ch 7. v. 6. Bow the knee to Christ what it noteth Ch 14. v 11. Branches seeming true Ch 11. v 17 19. Brethren why Christians so called whether Papistes be our brethren or not cha 12. v. 1. and v. 10. C. Calling to a function Ecclesiasticall by whom what workes of it how needfull Ch. 1. v 1. Calling of English Preachers iustified to be of God ch 10. v. 15. Calling vnto Christianity generall or speciall Calling often ioyned with election and why Ch 8. ve 28 〈◊〉 Ch. 9 v. 21. Chap. 9 verse 11. ch v 9. 24. Canon of faith and manners is the written word of God Ch. 14 v. 23. and often elsewhere Cauillers at good doctrin how to be handled ch 3 8. Chambering what it is ch 13 v. 13. Charity or loue how a debt howe differs from others debts ch 13 verse 8. Howe it doth not iustifie vs and yet it is the fulfilling of the Law Chap 13. verse 8 9 10. Charity chiese of Morall vertues it iudgeth coniecturally Chap 12 verse 9. ch 8 v. 38. Chastity lost by drunkennes and gluttony c. 13. v 13 Certainty of saluation by Faith and by hope infallibly by both and why chap. 8. ver 1 24. Certainty of Gods prouidence stands wel with meanes ca 15. v. 30. Ceremonies Legal determined in Christ his death ch 14. v. 1 2 3 4. Christ true God also man and why ch 1. v 3 4. Christ his person his offices his benefits ch 1. ver 3 4. Christ deliuered to death by Iudas and by his Father ch 4. ver 25. Christ why both dead and