if they did liue till they were men for true iustifying faith can neuer bee without good works in such as for yeares and strength are apt and able to do them no more then the Sunue without light or a good tree without good fruite Touching such as bee conuerted at the eleauenth houre in the houre and moment of death as the Theese vpon the Crosse was I say of them that for the time they liue after their conuersion their faith will be working for it is operatiue and cannot be idle because it is liuely and life is actiue as was seen in that repentant Theese whose faith brast forth by confession of sinne reprehension of his neighbour petition to God glorification of Christ and Apologie for his innocency yea if such as take the life of faith when they bee to leaue the life of nature might bee suffered to continue in this world they would also continue in good works Lastly Paul speaketh here of such as were of full age and also might doe good workes being spared to liue that by well liuing they might honour God and bee at length for euermore honoured with him DIAL VI. Verse 8. 9. 10. But vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shall be indignation and wrath tribulation and anguish shall bee vpon the soule of euery one that doth euill of the Iew first and also of the Groecian but vnto euery one that doth good shall be glory honour and peace to the Iew first and also to the Groecian Tim. WHat is the coherence drift summe and parts of this Text Sil For coherence either here is mentioned the other part of distributiue iustice the punishment due to wicked workers the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing or else the persons to whom recompence shal be giuen of the iust iudge as they haue beene set forth by their qualities so now by their nation they are described either Iewes or Grecians that is all the Gentiles which were not subiect to Moses law The drift is to shew God to be righteous in his iudgement because he rendreth to euery one the due belonging to theÌ whither it be wel or ill The sum is that howsoeuer haply there be not retribution made to euery person here in this world according to their doing because the good are often oppressed and oppressours not onely goe scot free but prosper yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted when euery one shall haue as they haue done For the parts first there is a description of the paynes due to euill persons in foure words whereof two indignation and wrath do containe the cause of their punishment Gods hot displeasure kindled by sinne the other two tribulation and anguish note the extreame affliction of the vngodly begun here continued and perfected in hel elsewhere signified by death destruction gnawing worme gnashing of teeth darknesse chaines ãâã c. Secondly the reward of the godly is parted into three members glory honour peace which is the most quiet and peaceable possession of all good things in heauen Tim. What doe ye note in the diuision of people into Iewes and Graecians Sil. Scripture vsually diuideth nations into Iewes and Gentiles or Iewes and Greekes because the Hebrews held all people beside themselues to be Greekes and these accounting all beside themselues to be barbarous hence the Greekes are subdiuided into Greekes and Barbarians See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named because of their prerogatiue to bee Gods people also they excelled others in the knowledge of God and therefore were more seuerely to bee punished for their disobeying the trueth Hence it is that as they were first for the order and preheminence of estate so they are first placed here in the order of punishment for abusing so great dignity and vnderstanding Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles because hee intendeth directly and more specially to reprehend them vnto whome therfore easily by little and little hee slideth turning his speech by name to them alone hereafter at the verse 17. When he sayth Behold thou art called a Iew c. And in that he wold not spare his own kindred but named them first he shewes himselfe vnpartiall DIAL VII Verse 11. For there is no respect of persons with God Tim. HOw is this Text and the verses following ioyned with the former and what is the sum and scope of them Sil. He confirmeth by this sentence that which before hee saide of the equall conditiou of the Iew and Gentile whome he had matched in punishment whereas they seemed to be vnequall for the Iew had the law of Moses as a great light to guide them so had not the Gentiles but the small and dimme light of nature therefore it seemeth a respect of person to condemne them to equall paynes which were not equall in the meanes to keepe them from sinning The Apostle answereth that howsoeuer the cause might be vnequall yet God in distributing paine was not moued with respect of person hee did not looke vnto the countrey or kindred of the Iew or of the Gentiles when hee inflicted punishment vppon them but notwithstanding the difference of countrey God did alike punish the Gentiles which had no written lawe and the Iewe which had a lawe written by Moses because whosoeuer doeth transgresse whither it be without a law or with a law they are worthy of death Hauing then hitherto from the 3. verse answered the generall pretext of all men nowe hee bendeth himselfe to take away the more speciall excuses and shifts as bucklers against Gods iudgements first of the Gentiles vntill verse 17 and then of the Iewes to the end of the Chapter Tim. How are the persons of euill men described set forth Sil. By these two properties First they are contentious such as wilfully defend errours and strife without cause Secondly they obey not the truth but obey vnrighteousnes which is all one with that which is written in Chap. 1. ver 18. and Chap. 2 4. Tim. In what causes doe contentions appeare and breake foorth Sil. In causes ciuill and religious in matters of the world and of God Tim. What be the originall and first grounds of contention Sil. Pride busie medling couetousnes ambition Tim. What reasons to disswade from contention Sil. First it is a fruite of the flesh Gala. 5. 20. Secondly it is against the will of God Thirdly it is against nature reason and religion Fourthly it bringeth foorth fearefull euents Tim. What may be noted in the other part of this description Sil. That there be two Lords truth and vnrighteousnes now of necessity wee must obey one of these two Lords because there bee no other Lordes but Christ or
the example of our first Parents whose marriage God their Father made Secondly by the example of Isaac Iacob Sampson who were ruled by their Parents in their matches Thirdly by 1. Cor. 7. Fourthly Children are more in power of their Parents then their other goods Fiftly by the Law of Vowes Num. 30 4 5. for if a promise made of a Childe to God is of no force when parents dissent much more may parents breake the promise which their children shall make of themselues to other men Lastly Marriages made without consent of Parents are against the Law of Nature and of the Lord are commonly accursed of God Tim. For what reasons is disobedience to parents to be loathed of all Christians Silas First it is against the fift commandement which saith honour them Ephes. 6 1. Secondly it is against the Instruments of our life education and learning Thirdly it is against theÌ which bear the image of Gods authority Fourthly it bringeth many curses as short life to disobedient Children Hee that despiseth his Mother saith the Wise man the Rauens shal pick out his eyes Prou. 30 17. Also Absolon came to a fearfull end being a disobedient Childe DIAL XX. Verse 30. Without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased Mercilesse Tim. WHat do yee meane by those that are vvithout vnderstanding Sil. Such as haue vnderstanding and cannot vse it but deale as men voide of reason and counsell vnaduisedly and headstrongly following their passions These men breake the rule of the word which chargeth vs to walk wisely Secondly they are vnlike vnto God who doth all his things by wisedome and counsell Thirdly they purchase much woe to themselues thorough their foolish and rash dealing Fourthly they disgrace their persons their actions and oftentimes their profession through foolishnesse Tim. What Lesson was then giuen heere Sil. That wee vndertake nothing without good and due deliberation Establish thy thoughts by counsell sayeth Salomon in his Booke of Prouerbes Tim. Who are these Couenant-breakers Sil. They who will abide by no Couenants Leagues or promises further then it is to serue their turn These men they are vnlike to God who is faithfull in all his promises Secondly they shal neuer come into the lords Tabernacle Psal. 15 1. Thirdly they are enemies to humane society the band whereof is fidelitie and truth Fourthly they bring forth a fruite of the flesh Gal. 5 20. and breake the Law in a maine point Math. 23 23. vnder these be meant all which deny things committed to their trust or deceiue trust put in them Tim. How many manner of Couenants be there Silas Two Religious and Ciuil Of ciuil Couenants there be two sorts First publicke for publicke duties in respect of a place Secondly for priuate duties in respect of priuate Callings Tim. How else deuide ye couenants Sil. Nationall betweene Countries personall betwixt particular persons Tim. What do ye call naturall affections Sil. Such as be amongst them of one bloud and kindred as betweene parents and children husbands and wiues kindred countrey heathens yea Christians also voyde of these Tim. What doth it differ from humane and Christian affection Sil. Humane affection is that whereby wee embrace all men as men naturall affection is that whereby wee imbrace them which are neere vnto vs by bloud Christian affection is that whereby we loue good men because they belong to Christ. Tim. Who are they that can neuer be appeased Sil. Such as being once offended will neuer bee reconciled againe also such as can agree with none nor brook the conditions of others these men they are contrary to God who is ready to bee appeased Secondly they make God their enimie who hateth such as are enimies to peace yea reiecteth all their seruice done to him as abhominable See Math. 5. 23. 24. 25. Tim. Who are mercilesse men Sil. Such as cannot pitty any man but are cruell fierce hard-hearted Tim. What reasons to driue vs from mercilesnes Sil. First it is against Gods commandement and nature Secondly it maketh men also to bee mercilesse to vs because wee cannot pitty them that are in misery the Heathers were full of cruelties as also the Turks in their wars shedding the bloud of men women and children without all pitty casting men to beastes and causing men to kill one another at sword playing Concerning the forenamed sins which are 23. in number we are generally to obserue these few and short notes First that he first setteth downe one worde vnrighteousnesle which comprehends them that follow as kindes and parts of vnrighteousnes Secondly that they are here to be considered not simply as sinnes or causes of sinnes but as effects and punishments springing from the root of Idolatry Thirdly that he nameth not all the branches of iniustice to men see more Gal. 5. 19. 20. Col. 2 8. but the most principall and such as then reigned most amongst the Heathens Fourthly that though an imputation bee here laid vpon al the Heathen who are vniuersally blamed without exception because few among them liued ciuilly and all were by nature giuen to them yet no doubt all were not alike guilty and further howsoeuer all these sins were not found in euery one yet all were guilty of some one or more of them Moreouer he doeth accuse the Romanes directly to bee faulty in these transgressions but indirectly framing his speech vnder the persons of others to decline enuy letting them rather see in the mirrour of other mens liues what themselues were by nature then plainly charging them to do such things Lastly there is a great difference betweene godly Christians and prophane Heathens in respect of these vices which howsoeuer Gods regenerate children may fall into some of them of frailty and by strength of temptation yet they are not giuen wholy and for euer ouer vnto any of them nor bee full fraught with them DIAL XXI Verse 31. Which men though they know the Lawe of God howe that they which commit such things are worthy of death not onely doe them but fauour them that doe them Tim. WHat is the purpose of this Text Sil. To she we the wickednesse of mens hearts how far it goes where it is not restrayned that is not onely to doe great euils but to like praise them who are euill doers wherein he doth more amplifie their guiltines because they were not onely committers of euill but sauourers thereof Tim. What is meant by the iudgement of God and how did the Gentiles know it whence ãâã they their knowledge of it Sil. By iudgement or righteousnesse of God the morall law often commandements is not vnderstoode because this was neuer giuen but to the Iewes and that which hee speakes of death declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God whereby he doth repay good to them which do good and euill to them who do euill life to the righteous death to the sinners This
and let the godly beware they change not their Christian ioy into worldlie but learne more and more to ioy in Gods present loue and hope of his promised glory DIAL III. Verse 3. Not so onely but also wee reioyce in tribulation knowing that tribulation worketh patience Tim. VVHat doth this Text deliuer vnto vs Silas Another fruite of a iustifying Faith which is ioy in afflictions Tim. How doth he prooue that beleeuers reioyce in afflictions Silas By this reason because God vseth affliction to encrease in them hope of glorie This the Apostle doeth manifest vnto vs after this sort Affliction worketh patience patience worketh experience experience worketh hope therefore affliction causeth hope Tim. What meaneth the first words of the Text Not so only Silas They imply a comparison of the more with the lesse and are thus much Beleeuers do not reioice alone vnder the hope of heauenly glory but which is a farre lesse likely matter they reioyce in and for their afflictions Or more plainly thus If beleeuers reioyce because they certainly looke to be glorified with God in Heauen this is not to be maruelled at but this is rare and wonderfull with gladnes to imbrace afflictions which haue in them both much paine and shame In the conexion of sentences note that it is the propertie of that ioy which ariseth from the hope of celestiall glorie to cause and breede this ioy which beleeuers haue in their tribulations sufferings For the remembrance of that great and blessed glory which they shall haue in the end causeth all things to be sweete and pleasant vnto them which they meet with in thelr way whereby they must passe to that glorious and most happy end their Country in heauen Tim. What may be gathered from hence Silas If hope of glory sweeten troubles how much more doth it make benefits sweet and ioyous And this is that which we are to learne from hence that where hope of glory once entreth it maketh both prosperity and aduersity to be ioyfull and gladsome and further that there is no true and sound ioy either in time of affliction or in time of peace and plentie but that which springeth from hope of glory to come This is the roote of true ioy Tim. What is to be noted in the next words We reioyce in tribulation Silas First that Gods children are subiect to troubles in this world Secondly the troubles of Gods children are helpers of their ioy Tim. Of what sorts are the troubles of the faithfull Silas Of two sorts some be common to theÌ with other men of the world Some be proper and peculiar to the godly themselues These common afflictions or troubles are sickenesse pouerty reproach famine plague warre banishment paine anguish and such like These common troubles they all come from God who is the author of all afflictions for there is no euil in the Citie but the Lord hath done it Amos 3 6. Secondly they come by meanes of our sinnes Man suffereth for sinne Lam. 3. Thirdly to the end to correct for sinne past to preuent sinne to come to humble for sinne present to make triall of patience to whet our Prayers to teach vs loue compassion towards others Secondly the proper and peculiar troubles they be either such as happen for righteousnesse sake that is for a good cause namely for defence of the trueth or for well-dooing these trobles be called persecutions Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne which is called conflict of Conscience These afflictions do arise from the weaknesse of faith distrusting Gods promises and mercies and also from the malice of Satan aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is first for a more especiall triall of their Faith also by their constancie to streÌngthen others which be weake and to reproue the wicked world Lastly for the greater manifestation of Gods glory who maketh knowne his power in their infirmity 2 Cor. 12. Now as concerning the vse of this it is to warne vs to looke for afflictions and that euery soule is to prepare for tribulations as Mariners prepare against a storme and Soldiers against the day of battell Thus the godly haue prepared themselues for troubles and beeing vnder them haue reioyced examples heereof in the Apostles Acts 5 41. the beleeuing Haebrewes Heb. 10. and the blessed Martyrs True it is indeede that some of Gods Children haue beene heauie and sad for afflictions as Dauid Nehemiah Ieremy and Iob but yet they are ioyfull too their outward man was heauy their inward is ioyfull one man at one time may haue contrarie affections in diuers respects both sadnesse and ioy Tim. Yea hut tribulations are euill Sil. They bee so howbeit Gods Children reioyce in them not as they are euill but as by the clemency of God they are made good and profitable for all things woorke for good to them Rom. 8. 28. For first by them God sheweth forth his power goodnes in them by defending supporting and comforting his childeren Secondly our dayly faults are corrected by them and we prouoked to amendment of our sinnefull liues 1 Cor. 11. Thirdly they pull downe our pride and hautinesse of nature Iob 33. 16 17. Fourthly they restraine the wanton lasciuousnesse of the flesh Fiftly our sluggishuesse and sloth is shaken off by afflictions Sixtly they discouer our weakenesse of strength for humbling vs Psal. 39. 11. Seauenthly they put vs in remembrance of our mortality beeing messengers and forerunners of death Eightly by meanes of afflictions many confessions of faith are wrung out of vs. Ninthly by afflictions the malice of Sathan and the world are better knowne and auoyded as in Iobs afflictions Tenthly they stirre vp the minde to more feruent prayer Psal. 39. 12. Lastly they exerciseiand woorke encrease of patience experience hope here it is that the godly take matter of comfort euen in their grieuous euils Tim. What vse may bee made of this whole doctrine concerning troubles Sil. It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate therefore all should couet to be such Secondly this doctrine correcteth the opinion of the worldlings who thinke it an vnhappy thing to be afflicted and those men accursed which be alwaies vnder the rod and most seuerely scourged Tim. What is to bee considered in these wordes afflictions worketh patience Sil. Two things first that afflictions do work patience Secondly that Gods children ãâã knowe this knowing that affliction worketh patience Tim. But many are impatient in their afflictions and fall to despaire as Iudas Sil. That is ãâã of the wicked that by afflictions they are disquieted and onraged but Paul teacheth here what vse afflictions haue in the faithfull Tim. But patience is the worke of God how then is it saide of afflictions that they worke it Sil. True it is God who is the authour and giuer of patience Phil. 1 29. Paul
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 vpoÌ 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 ãâã 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 saluatioÌ by Christ theÌ 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
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatioÌ to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and ãâã Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
sundry similitudes as of a stone of an Iron sinnew of a brazen forehead of an heart of Adamant Ezek. 11 19. Esay 48 4. Zach. 7 12. Heere in Zacharie as also in that place of Esay there is a plaine description of an hard heart Sec Verses 11 12 of Zachary Tim. How many kindes of an hard heart be there Silas Two one Naturall which all men bring from the wombe called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God being sinners and enemies vngodly and the Children of Gods wrath Secondly there is an habituall hardnesse which is gotten by long custome of sinne which for a time takes away both the feare and feeling of sinne This is common both to elect and reprobate but with great difference For hardnesse of heart in the elect before their conuersion is totall and temporary it wholly possesseth them but it continueth onely vntill their calling after that their hardnesse is partiall mixt with tenderncsse and softnesse of heart as in Dauid and Peter but in the reprobate it is totall and perpetuall so as they remaine wholly obdurate and obstinate till their death as did Cain Esau Pharaoh Iudas and these refused Iewes heere spoken of And this last hardnesse is that which is heere meant in our text which is both of the whole heart and final or for euer For this onely is peculiar to such as be not elected as the nearest iust cause of their destruction which is inflicted vpon them not so much for sinne as for beeing hardened in sinne for their impenitency in sin to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne Tim. But it should seeme that fewe or no men are whollie hardened because Pharaoh yeelded and desired Moses to pray for him Esau wept Achab put on Sacke-cloath Also of Iudas it is written that hee repented and that Foelix trembled and Balaam wished that hee might dye the death of the righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine iudgement Thirdly that beeing once ouer they returne to their former wickednesse and contempte of Gods will as Pharach did and Felix and the reste of them c. Tim. What is the Doctrine out of these words Silas That finall stubbornenesse in sin when a sinner obstinately continueth till his death in one or more knowne sins is a certaine marke of distinction betweene an elect childe of God which shall bee saued and him which shall be for euer condemned as appeareth Rom. 9 17 18. Math. 13 15. Iohn 17 11. 1 Iohn 5 18. The Reasons heere of be because it is neither sinne nor the number nor the long continuance in them that makes the actuall difference For in all these things many of the elect and reprobates are like therefore that which doth it must needes be this vniuersall and finall hardnesse of heart vnto which reprobates are giuen ouer and so are not the elect For whome God elects into their hearts he puts his Spirit which changeth their stony hearts into fleshy being made pliable by his will but the rest as our Text is they are hardned and left in their naturall corruption to persist in it to death and this is the second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience of the word 1 Pet. 1 2. 2 Thess. 2 13. Tim. What profit are we to make of the knowledge of this Doctrine Silas It may serue to keepe vs from rash iudgement that wee neuer giue finall sentence vppon any man to brand him for a reprobate for who can tell if a wicked man will so continue vnto the end of his life some haue beene called at the ninth houre of the day some chaunged at the eleauenth and one to wit the Theefe on the crosse conuerted at the twelfe and last houre Secondly heere is a warning to all Christians aboue all thinges in the world to striue against hardnesse of heart and to labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar note of the Childe of God and a speciall fruit of the Couenant so the other to wit a stiffe and vnyeelding heart is the greatest curse beeing the marke of cast-awayes and reiected persons vnto which euery man is so much the nearer the nearer he is vnto hardnes of heart and so much the further off the more softe and contrite his heart is This admonition will be found so much the more needfull if we duely consider with our selues these two things First that we liue in times of exceeding great case plenty and prosperity by which meanes the heartes of men are most vsually hardened and made forgetsull of God as it is written Deut. 32. 15. of the Israelites when they were full and well fed they forgot the strong God that made them and prooued like the vngratefull Horse that spurneth and kickes at his maister that fedde him Secondly that this iudgement of hardnes of heart hath generally ouerspread most men which nowe professe the Gospell all places being full of wilfull sinners which haue hearts as hard as the flint or the smithes anuell or the adamant such as no meanes faire nor soule either benefits or afflictions thretnings or promises can either breake or somuch as bend them The very word it selfe which should be the meanes of softning them through their owne mallice prooues a greater meanes to harden them Therefore in this generall hardnesse of hearte there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses as namely besides the constant vse of the publike workes of religion prayer sacraments the word read and preached these foure things following are to be done of all which desire to escape an hardned heart First in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it and their owne sinnes which procured it alwayes begging that euery affliction may be effectually blessed to the humbling of their hearts In time of their prosperity dayly to confesse their knowne sinnes particularly vnto God with great griefe for the offence of God in them all and euery one of them Then to meditate often and earnestly of Gods iudgements against sinne in this worlde and in hell also to meditate of the passion and death of Christ crucified of their owne mortality and death of the day of iudgement Lastly to inure themselues to mourne as well for their small as great sinnes and to auoyde diligently
it the death of the soule by punishing sinne with sinne Secondly other punishments haue with them desire of release so hath not this Thirdly it is an high ready way to that vnpardonable sinne Marke 3 29. Fourthly all other punishments may be and are inflicted though not without paine yet without sinne but in this there is alwaies an addition of sin both of greater corruption and guilt and withall a greater desert of punishment Fiftly it is the peculiar marke and note of the childe of perdition as a broken and contrite spirit is a sure note of the childe of God Rom. 11 5. Ps. 51 19. Sixtly it doth in the end most certainly bring men not onely to temporall destruction but to eternall death Deut. 2 30. Ro. 2 5. 1 Sam. 2 25. Rom. 9 17. Lastly both some of the heathens haue acknowledged the truth of this as Sophocles in Aiax some of the Iewish Rabbins as Rabbi Kimchi for so much Maister Peter Martyr testifieth in his Commentary vpon this Text. Tim. What profit is to be made by the knowledge of this trueth Sil. First it teacheth that all good things turn to the hurt and damnation of the wicked Secondly it sheweth the strange blockishnesse of those wicked men which are vnder such a sharpe and bitter scourge without all sence and dread of it like drunken men which are asleep in the top of the Mast ãâã the ship is ready to be drowned with a great tempest Moreouer it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne but to see so manie men to be hardned in vnbeleefe and sin deserues much more commiseration Thirdly it admonisheth all Christians to beware of this punishment to feare it long before it come and to shun all such meanes and wayes by which men vse to fall into it as first ignorance of Gods will reuealed ln his word Ephesians 4 18 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly ordinary and daily disobedience to the word in such things as are knowne to men especially if it grow to a hatred of the Ministers and admonitions by them giuen as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly vnbeleefe or distrust of Gods promises Heb. 3 12 13. Fourthly couetousnesse immoderate desire of riches Math. 13 22. Luke 6 14. Lastly pride of hart which where it raigneth it euer causeth the sinner to resist God as is to be seene in the example of Pharaoh Nabucadnezzar who would not obey the commandement of God because they were high-minded Tim. What profit is to be made of these things Silas First it must serue to warne vs all that as wee tremble at the iudgement of a hard heart so especially we labour against these forenamed sins euen against the very first motion of them beeing greatly humbled that we haue so farre proceeded in them Tim. Let me heare some of those signes by which men may know whether they be neere vnto or within this iudgement of an hardned slumbering minde Silas They arc principally these foure First to be vtterly without feeling or feare of this punishment such as neuer thought of it to feare and shun it are vndoubtedly caught by it their consciences are benummed blinded Secondly to heare the word without sound affections as of feare griefe ioy hope loue according to the matter Thirdly when after plaine often warnings by the word there followes no amendment Pro. 1 21 25. Zach 7 9 10 11. Psal. 50 16 17. 2 Chro. 36 15 16. Lastly when neither Gods seuerity can terrifie nor his kindnesse mollifie the heart being like the foole spoken of by Salomon which though he should be brayed in a Mortar yet will learne no wisedome or like restiue wel-fed iades which spurne against their feeder Deut. 32 15 Tim. How may we apply this to our profite Silas If we be stirred vp by it to enter into a serious examination of our owne hearts whether these tokens belong to vs that we may heartily thanke God if wee finde ourselues free and speedily repent if they haue taken any hold of vs. Tim. You haue told vs what hardnesse of heart is and also what manner of iudgement it is but now declare from whence it comes that the wicked are blinded in vnbeleefe and sinnes Sil. There be three maine causes of hardnesse of heart First the wicked themselues Secondly Sathan Thirdly God The wicked harden themselues as authors by wilfull resistance Sathan hardeneth as a tempter by inspiring vncleane thoughts and God as Iudge by punishing God when he hardens is author of the punishment or iudgment but not of the sinne The Diuell when hee hardens is author of the sinne but not of the punishment but man is author of his owne punishment through his sinne and contempt of the word Tim. How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy Sil. First it is expresly saide that Pharaoh hardened his heart Exodus 8 15. When Pharaoh saw that hee had rest be hardened his heart or made it heauy Againe it is written in the Prophet Hosea Chap. 13. verse 9. O Israel thy destruction is of thy selfe which proueth plainely men to bee the proper causes of all the euill that commeth to them eyther in this world or in the next Lastly in Mat. 13 15. and Acts 28 27. The blame of hardening is laide vpon the vngodly them selues who winked with their eyes least they should see hereby giuing vs to vnderstand that those thinges which they saw against their wils they made as though they did not know them they saw and would not see they were wilfully blinded their owne peruersenesse corruption is the cause of their blindnesse in soule and of hardnesse of heart Mat. 23 37. Heereunto accordeth learned Augustine Pharaoh saith hee hardened himselfe by his owne free will And againe in his booke de ãâã gratia Chap. 4. he saith mans heart being infected from his birth whatsoeuer more hardnesse falleth out after that first corruption he suffereth it righteously and deseruedly And againe whensoeuer wee reade that men were hardened or had their eyes shut or eares made heauy let vs not doubt saith he but that their sinful deseruings were such before as made them worthy of that punishment which followed in his booke de lb. gratia This sheweth this ancient father to haue beene of this iudgement that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts As an hot burning coale or fiery Ouen and Furnace sendeth foorth sparkles so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions which causeth and makes his heart more obstinate and repugnant vnto God Tim. What profite is to be made of this point Sil.
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn ãâã 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
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 ãâã 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 regeneratioÌ but a seale of it whence it hath his force it is not absolutely necessary to ãâã ãâã not ex opere operato ch 4. v 11 and Chap. 6 verse 3. Benefits of the Couenant Ch. ãâã 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 ãâã 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
of Paul his owne purpose that he did preach to the Romanes but of GOD whose Calling must be expected Secondly a lesson not onely for Ministers of the Word but for all others that what is in ones power to do for others good and namely for them to whom wee are more especially indebted wee should not faile to do it and that to the vtmost of our power with a chearfull and prompt minde according to that councell giuen vs in Ecclesiastes Whatsoeuer is in thy hand to doo see thou do it with all diligence Eccles. 9 10 Lastly let vs learn by Pauls example First to ouercome any discouragements whatsoeuer by the consideration of our Calling Secondly the goodnesse of the thinges we haue in hand Thirdly the hope of great gaine and successe by our labours DIAL VII Verse 16. For I am not ashamed of the Gospel of Christ for it is the power of God vnto Saluation to euery one that beleeueth to the Iew first and also to the Grecian Tim. WHat is the sum of thu Scripture Silas That we ought to glorie in the Gospel because thereby God is truly powerfull to saue all that beleeue it Heere doth end the holy Apostles ãâã and his Tract of Iustification by Faith beginneth at the 16. verse where he entereth vpon the Treatise by a Prolepsis making answere to a secret Obiection For Paul hauing written in the latter end of the 15. verse I hat he was readie to preach the Gospell at Rome it might be obiected vnto him the Gospell is euery where spoken against the Precepts therof be scorned and thy selfe accounted little lesse then mad which thinkest to teach the wise more wised ome by the Gospell To which the Apostle answereth ptofessing that He is not ashamed of the Gospell though it seeme neuer so contemptible and base vnto the worlde Whereof hee rendereth two reasons One because it is not his owne Gospell but of Christ as Author and concerning no friuolous or fruitlesse matter Christ as Matter Subiect The second from the Fort and ãâã thereof because it is a most healthfull and powerfull Organe or Instrument of ãâã to saue beleeuers So as this Text consisteth of two parts First a profession I am not ashamed Secondly a Reason For. And whereas he saith He is not ashamed it is a Liptote or Meiosis because more is meant then is spoken For it is as if hee had saide I am so farre from being ashamed and I do glory and reioyce in it so as I esteeme nothing so honourable Insinuating to the Romanes that they ought likewise so to do as he their Apostle did according to that which he spake plainly and without any figure vnto the Galathians Chap. 6 14. Now when he tearmeth the Gospell 1. the Doctrine of free Iustification by Christ the power of God he meaneth not of his Creating power or his reuenging power vnto destruction but of a power ioyned with fauour and loue for saluation not of his Essentiall power but of his Organicall Ministerial power or by a ãâã of the declaration of his power when it is manifested in the preaching of the Gospell to make it effectuall For by the Gospell God mightilie moueth the hearts of the elect when the houre of their conuersion commeth infusing the Holy-ghost which stirreth vp the vnbeleeuing heart and makes it able to beleeue whereby righteousnesse and saluation is obtained thorow Christ. Tim. What is the profession made in this present Verse Si. That Paul is not ashamed of the Gospell howsoeuer for in all Ages since the Gospell did first come abroad manie haue bin ashamed of it from the shame which accompanieth it haue they forsaken it or coldly professed it Yet Paul professeth that for no cause wold he be ashamed thereof A Confession worthy of such an Apostle Tim. How many wayes may we be ashamed of the Gospell of Christ Silas Two wayes especially First if we be ashamed of the Doctrine or duties of the Gospell or secondly of the Preachers and professors of it Tim. What things vsually make men ashamed of the Gospell Sil. Foure things First the strangenesse of the Doctrine being aboue naturall reason Secondly the simplicity and meannesse of the Gospell being without earthly pompe and glory Thirdly the troubles and crosses of such as are the Disciples and hearers of the Gospell Fourthly the plainenesse of the Gospell being voide of humane wisedome and excellency of words From whence we may obserue that great is the corruption of mans hart which is not ashamed of things shamefull and yet doe shame at things wherein they ought to glory Tim. What reasons should preserue vs from being ashamed of the Gospell Sil. Fiue First the example of Paul such an Apostle which had abid much shame for the Gospell and yet saw no cause to be ashamed of it Secondly the Nature of the Gospell being a gladsome and ioyfull message Thirdly the subiect of the Gospell which is Christ of whom if we be ashamed before men he will be ashamed of vs before God Fourthly because it is the Instrument of Gods power to beget Faith Fiftly the effect of the Gospell which is saluation the greatest of all benefits or rather it hath all safety in it comprehending deliuerances of all sorts both Temperall and Spirituall For whereas there be sundry and many kinds of saluations or safeties as of our goods and persons by good lawes and iust Magistrates against sicknesle and diseases by Phisitions and wholesome medecines from violence and iniuries of enemies by valiant Captaines and Souldiors from extremity of weather by builders of houses or Masons from colde by Garments as all these enemies dangers effects and ãâã came by sinne and be effects of transgression so our deliuerance and safety from them is a fruit of Christ his redemption and of that faith which embraceth it but heere is chiefely meant that saluation which is spirituall and is of the soule from sinne and eternall death whereof there be two parts the first part is deliuerance from guilt and punishment of sinne by remission the second is blessednesse and eternall life in the possession of Gods fauour and loue whereof there be three degrees First in this life at the time of regeneration when sinne being pardoned through Faith and the soule renewed by the Holy-Ghost it beginneth to liue that life which is eternall The second at death when the Soule seuered from the body is receiued into Abrahams bosome to rest in heauen with the Spuits of iust men The third at the day of Resurrection when the whole man shall be glorified with Christ euerlastingly This is that Saluation whereunto the Gospell bringeth the embracers of it Moreouer whereas it is preached to some vnto destruction it happeneth by the infidelity of men For the Gospell of it owne Nature and by the counsell of God is appointed to bee cause of Saluation Wherein it diftereth from the Law whose effect is to reueale wrath for sinne not to iustify and
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
of Augustine that by Adams fall all supernaturall things such as enabled to please God and concerned eternal life are quite lost whereas mans naturall guiftes are but onely wounded and impairied not wholy extinct somuch abiding as is sufficient to free him from excuse not to bring him to eternall life that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before Verse 15. 16. 17. Tim. Who gaue them this knowledge Sil. God himselfe who is the Authour of true knowledge as it is written God shewed it them this witnesseth to vs that beside naturall light of minde God did concurre withall continually helping nature and the weaknes of natural discourse giuing strength to natural faculties and powers much maymed by originall corruption that they might doe their office the better in collecting and concluding effects by consideration of causes Hence it came that amongst the Heathens there were such worthy men as Plato Aristotle Socrates Seneca Pliny Plautus Plotinus Paracelsus besides other moe which haue diued so deepe into the secrets of nature and haue written so many true thinges very learnedly both of Celestiall creatures and humainc duties euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature If any bee desirous to know what the meanes are by which God shewed and manifested in them what might bee knowne of him it was neither inquisition and search of the written word nor illumination of the spirit nor humaine instruction nor Angelicall Reuelation nor miraculous operations or diuine visions for these were the priuiledges of his Church people but the meanes were meere naturall as principles ingrafted discourse of reason assisted with a diuine concurrence obseruation of the Creatures by which being visible well marked and duely considred their minds were erected as by a ladder to think vpon the nature and properties of God which were insensible and inuisible For God being an essence separated from matter and not subiect to senses must be perceiued of men by some outward signes of wordes as to the Iewes of Creatures as to the Gentiles who by the beholding and experience of things created haue their knowledge of the Creator more and more polished and encreased The Doctrine and lesson which from all this wee are to learne it is that whatsoeuer knowledge of God or duties the Gentiles got they were beholding to God for it who though he vsed certain Organs and Instruments both within man and without him to engender this knowledge yet this honour still remaines to God that hee bee the Authour and giuer of it and hence is entitled a God of Knowledge which serueth to reprooue such of wicked vnthankfulnesse las forgetting God doe ascribe their great knowledge in diuine naturall and humaine things vnto their owne industry or to the second causes which were vsed for this is to rob God of his glory Withall it must admonish vs that fithence God delights in meanes and workes by them albeit hee is not tyed to them that therefore howsoeuer it is our sinne to set them in Gods roome by trusting in them or referring all praise to them yet it is our duty not to neglect them when wee haue them at hand least wee be found to tempt God Nowe I pray you passe forward vnto the 20. verse which seemeth as I conceiue it to be joyned to the 19. by a Preoccuption For it might be obiected that God being inuisible is vnsensible also and therefore could not be knowne because nothing commeth to the vnderstanding but by the senses to which the Apostle replyeth first by concession that indeed God is not to bee seene and perceiued by sense and then by a secret correction that notwithstanding beside that inward manifestation of himselfe by naturall instinct or imprinted light hee hath outwardly by the things created reuealed himselfe and what may be knowne of him Tim. You say aright for now hee carrieth vs forward to another new externall kind and way of knowing God touching whome tell me what things did the Gentiles know by this exterior way Silas His eternall Power and God-head that is his Eternity Power Deity vnder which be meant his properties which they learned of the great Booke of the Creatures out of which they might learne many things First that they had a maker Secondly that this maker being before the things made is Eternall without beginning or ending also of a spirituall Essence Thirdly that hee must needs be Almighty which made all things out of nothing and sustained such a masse of Creatures Fourthly the order variety and distinction of his Creatures declare his maruelous wisedome Lastly this sheweth his great goodnes that he made them all for our good benefit And finally that he was a most excellent worke-man a rewarder of good and euill Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them Silas To praise God and to loue him to depend vpon him and to seeke to please him as also to serue him with willingnes Tim. What euent had this knowledge in the Gentiles Sil. It made them excuselesse that is it tooke from them excuse of ignorance which they could not plead for themselues That this must bee the exposition of these words so as they are without excuse appeareth not onely by the testimony of sundry learned men as of Peter Martir auouching that God reuealed himselfe to Heathens not to this end on Gods part to take away excuse but the same hapned thorough their owne default that they had no other vse of their knowledge So faith Pareus this came eorum culpa so Gualter Gentium vitie by their own fault so Chrysostome by a consequent and euent vppon abuse of their knowledge not as a proper directly intended end but also by strength of reason for the end properly principally and by it selfe why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men was his owne Glorie and mans Happines subordinate thereunto that men acknowledging and glorifying him whome they knew might be blessed as Ver 21. doth not obscurely insinuate In that it sell out otherwise this was accidentally through Sinne blotting out and defacing Gods Image the remainders whereof being withalperuerted are weaker then to leade men to their ends strong to remoue excuse of ignorance Tim. But they might alleadge want of strength to do that they knew Sil. They could not do so because they thought vertue was in their owne power Secondly they had power giuen them in their creation which they lost by their own falt Thirdly they did not so much to the glorifying of god as they were able to do euen in their corrupt estate for the which God might iustly condemne them Tim. What may this teach vs Sil. First that God loues to cleare his Iustice from murmuring and complaints Secondly that if Christians
worship of the true God yet did violate and transgresse it by their grosse Idolatry Secondly to lay out the Iustice of God in bringing vpon them that heauy punishment mentioned verse 24. whereof their grosse Idolatry was the true and proper cause Tim. Tell vs now what is the sum of this Verse Silas It is a liuely description of Idolatry which is a changing of the true God into a lye and worshipping of the Creature to the contempt of the Creator Tim. What is meant by the truth of God Sil. The God who is true as before verse 20. the glorie of God being put for the God who is ful of glorie and Maiesty so heere the Truth of God is put for the most true God and such true notions as men haue naturally in them concerning the nature of God Tim. How is the true God defaced by an Image made of him Silas First because when God is represented by an Image something is attributed and giuen to him which he is not as that he should be visible finite incomprehensible mortall corruptible earthly Secondly that is denied him and taken away from him which in trueth is his owne namely his eternity immensity inuisiblenesse immortality So euery Image of God is a false and lying representation Tim. Wherefore is an Image called a Lye by our Apostle Sil. First because from Idolles was taken away that which they were for they were no more counted wood and stone though in truth they still were so Secondly that was yeilded to them by Idolators which they were not as namely the likenesse of God to wit of the power and nature of God Tim. What do ye further note in this Verse Silas That there be two degrees of Idolatry First to make Images of the Deity Secondly to serue and giue them worship by outward gestures of kneeling lifting vp hands praying before them offering Incense c. Tim. When it is said they worshipped the Creature aboue the Creator is it meant they worshipped both Images God but Images more then God Sil. No they did not somuch as giue the second place to God but wholly neglected him being whollie addicted to the worship of the Creature Tim. Is this true in all Idolaters which worship Images Silas It is so for whatsoeuer they pretend yet God is not worshipped at all where he is not worshipped aright and alone therefore is Idoll-seruice tearmed in Deut. 22 17. and 1. Cor. 19. Diuell-seruice Tim. What learne we from the end of the sentence wherein he saith of God he is to be praised for euer Sil. Thus much that Idolaters haue no good successe of their enterprise with their practise for howsoeuer they seeke to rob God of his glorie and to change his truth for a lye yet he remaines God to bee praised and blessed for euer for all that men can do is not able to alter Gods glorie or truth he abideth alwaies one and the same like himselfe God woorthy to be blessed for euer Rom. 9 5. DIAL XV. Verses 26 27. For this cause God gaue them vp to vile affections for euen their Women did change their naturall vse into that which is against Nature and likewise also the men left the naturall vse of women and burned in lust one towardes another Tim. VV Hat doth this Text containe in it for drift order and matter Sil. The Apostle to the end he may better cleere and free from exception and reproach the Iustice of God in punishing the Gentiles and more thoroughly beate downe and tame their pride and ouer-weening a maine stop and enemy to the Iustifying grace of Christ he now so toucheth their punishment as that their shameful vncleannesse not to bee named but with detestation is withall more particularly and fully laide out yet with much modesty most foule and vnhonest thinges being vttered in seemely and honest tearmes In which he describeth their more then beastly impurity First by the mouing and meritorious cause thereof in the first tearm of the text For this cause that is for their Idolatry sake because they chaunged the most glorious God contumcliously into an Idoll Secondly the chiefe agent or working cause is mentioned GOD deliuered them This God doth not as an euill authour intising to sinne but as a righteous iudge punishing most iustly sinne by sinne Idolatry with impurity and vncleannes as a Iudge doth commit and giue vp a malefactour to be tormented by the Executioner so God deliuereth Idoll-seruers to be tormented by Sathan and their owne lusts Tim. Before ye go any further in vnbowelling and ripping vp the members of the Text declare yet more distinctly what belongs to this deliuering vp and how God can doe it and yet not be partaker of Sinne Sil. This speech of Deliuering vp our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus My people haue not hearkened c. therefore I haue deliuered them vp vnto the frowardnesse of their hearts that they might walke after their owne counsels This Deliuering vp comprehends the soure actions whereof the first is that God with-draweth his grace both light of knowledge and gouernment of his spirit which being remoued the sinner must needs fall into wickednesse as a staffe falleth when the hand is remoued which vpheld it and as the earth is couered with darkenesse when the light of the Sun is gon from it or as a Ship must sinke when Mariners are all gon out of it In this action God is iust for it is a righteous thing with God to forsake such as first willingly depart from him and to take his grace from such as do contemne it and hate to bee ledde by it The next action of God in giuing vp a Sinner is that beside forsaking him he also stirreth vp his lusts and enclineth them vnto euill against which Dauid prayeth in 119. Psalme Lord incline not my heart vnto Couetousnesse And of this Salomon saith God turneth the hearts of Kings whither he will as the riuers of water also in the Psalme it is written God turned the hearts of the Egyptians that they should hate his people Israel vnto which may be added sundry such like sentences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine ãâã that beside suffering and forsaking God deliuereth by a certaine incitation that though he put the motion of Sinne into no mans heart yet he inciteth inclineth and disposeth it whither hee will as one that hath power not onely ouer the bodies but ouer the mindes of men also God sayeth Augustine worketh in the harts of men to incline their wils whither soeuer it pleaseth him either to good things according to his mercy or to euill things according to his Iustice and that by his iudgement being sometime open sometime secret but alwayes iust His third action is offering and presenting occasions of sinning to such as bee already destitute of his grace whereunto pertaineth that in the Psalm
ignorance of Gods word will excuse no man it will not absolue the Gentiles from condemnation because they knewe not Moyses Law Tim. What Reasons to disswade Christians from Ignorance Silas It is a sinne being contrary to the Law Secondly it is the cause of many sinnes men do both erre and sinne for that they know not the Scriptures Thirdly it is a part of Satans kingdome yea the strength thereof Fourthly it maketh men like Beasts like diuels Tim. What meanes to obtaine knowledge Sil. Prayer Meditation Reading Hearing Conference Tim. What is the meaning of that he saith As many as sin in the Law Silas That is such as had and did know the Lawe of Moyses and yet sinned against it should receiue sentence of death from it Tim. What things may we learne from hence Sil. Three verie profitable Lessons First the law of Moyses is not able to keepe from sinning and to iustifie such as haueit for the Law was giuen to other purposes First to giue knowledge of sinne Secondly to reueale the wrath of God against sinners Thirdly to be a Schoolemaister vnto Christ Gal. 3 24. Tim. What was the second instruction Silas That many which know the Law of God after their knowledge do still liue in sinne which is a verie fearfull thing Tim. What Reasons haue we to liue according to our knowledge Silas Verie many and great First so it is commanded in sundry places Secondly the end of our knowledge is practise Thirdly knowledge without practise it is not only vaine but verie hurtfull Fourthly if wee practise that we know we are like to Christ and the Saints Fiftly we are vnlike to the Reprobates and wicked meÌ Sixtly all Gods benefits and corrections call vpon christians to be obedient to our knowledge Lastly it is a token of the childe of God to be a keeper of the word 1 Iohn 2 4 5. Tim. What is the third Lesson Silas That the Law should iudge them that are breakers of it this should admonish vs that wee doe with great reuerence and care obserue and keepe it because they that do sinne against the Law it will bee a seuere Iudge against them DIALOGVE IX Verse 13 14. For in the sight of God the hearers of the Law shall not be iustified but the doers of the same For when the Centiles which haue not the Law do by Nature the thinges contained in the Law they hauing not a Law are a Lavv vnto themselues Tim. WHat is the drift of this Text Silas To answere more distinctly the obiection which the Gentils or Iewes might make for themselues The Iew he might obiect that seeing he had the law of Moses there was wrong done to him to match him with the Gentiles in the case of sinne and damnation Vnto which the Apostle answered that they being breakers of the Law could haue no benefit of saluation from the Lawe which saueth none but the perfect keepers of it There is a perfect keeping of the Law either by Christ his obedience imputed to the beleeuer of this Paul speaketh not yet till the third and fourth Chapters or else suppose any man by his owne strength could fulfill the Law then should he thereby be iustified of this the Apostle heere in this place is to be vnderstood Moreouer there is a double Iustification one in opinion when men think and presume they be iust as the Lawyer did that questioned with Christ Luke 10. the Pharisies Luke 16 15. Ye are they which iustifie your selues The other is in truth before God which the Apostle meaneth heere and saith that if any in their deedes could answere the perfection of the Law thereby hee should be absolued and pronounced iust euen in Gods sight which is the true meaning of the word Iustified both heere and elswhere as appeareth by the opposition between Perishing Iustifying as also between condemning and Iustifying Rom. 8 33. and especially by that place in Acts Chapt. 13 39. From all things from vvhich ye could not be Iustified c. where the word can haue no other sense but Absolued Note further there is a legall Iustification and an Euangelicall The latter is by Christ thorough Faith the former by keeping the law perfectly For the end of the Law is not knowledge but practise to make the creature wholy conformable to the Creator therefore it must iustifie the performer Of this Iustification Legall Paul now entreateth Tim What vvas the lesson taught from hence Silas That the Law absolueth a man giueth righteousnesse and eternall life to them which by their owne strength do perfectly keepe the Law and not to them which only know and professe it Tim. What belongs to the perfect keeping of the Law Sil. Three things First that all bee fulfilled without failing in one iot Secondly that it be kept all our life long euen to and euen in the last gaspe Thirdly that it be kept in perfect manner with perfect loue of God and our neighbour Tim. Doth the Law reward with life eternall those which thus keepe it Silas It doth so by reason of the couenant which God hath made Do this liue Leuit. 18 5. Tim. Can any person thus perfectly do the Law Sil. None saue Adam in his innocency the man Christ all other men without exception break it The reason whereof is because all men being borne in sin cannot but in euery thing transgresse the Law till they be sanctified and after they be sanctified they can keep the Law but not perfectly because their new birth is imperfect in this life sinne still striuing against grace whereof it followes that none can challenge at all life eternall by the Law or the workes thereof as they bee done by vs. Tim. What is the Obiection of the Gentiles Sil. They might alledge that they had wrong done them to be condemned seeing they wanted the Law of Moyses Vnto which obiection the Apostle doth answer that though they lacked Moyses law yet they were not altogither without a Law First because that they did such things as Moyses Law required to be done Secondly because their thoughts excusing them in their well-doing and accusing them in euill doing did witnesse they had a Law euen the Law of Nature though not the Law of Moyses Tim. What is it to do such thinges as bee contained in the Law Silas First that in matter of Religion to think there is a God and that he ought to be worshipped Secondly in matters of manners to doe good things as to releeue the poore to helpe the helplesse to speake truth c. Thirdly in matters of policy to punish vices forbidden and to do good things commaunded by good lawes to restraine from euil and to constraine to good Tim. Did the Gentiles all this Sil. They did so as it is manifestly knowne by their Books and Stories which witnesseth of many that they both taught and practised honesty Tim. What letteth that they pleased not God
things First this let vs see the wonderful wisedome of God who makes vs to know that hee can draw good out of euill Secondly it must serue to keepe such from despaire of pardon as haue offended most greeuously Thirdly it should make men warie how they easily offend such a gracious God Tim. In the other part of this sentence the wordt of Paul disagree from the words of Dauid who speakes thus that thou maist be pure when thou iudgest reconcile them Tim. They disagree in shew but not in sense because if God bee pure in all his corrections of men for sinne it must needs follow that he will ouercome and haue the vpper hand whensoeuer meÌ presume to iudge or censure him and his doings Tim. What is our Lesson from hence Silas That the chastisement of sinners is most iust whatsoeuer men thinke or speake The reason whereof is because God being Iudge can do no wrong Secondly because he correcteth not without a iust cause Thirdly his corrections are euer lesse then mens faults Fourthly he correcteth not so often as men sinne nay not one stripe for a thousand faults Tim. What vse of this Sil. It teacheth silence and patience vnder the crosse whether our selues or others be corrected because we cannot be discontent with our afflictions but that we must controll the Iustice of God DIAL IIII. Verse 5 6. But if our vnrighteousnesse sets foorth or commendeth the righteousnesse of God what shal we say Is God vnrighteous which taketh Vengeance I speake after the manner of men God forbid For how then shal God iudge the World Tim. VVHat is the drift of these words Silas To answere a newe obiection of the Iewes arising from the former Doctrine Tim. What be the parts of this Text Sil. Two First an obiection Secondly a resolution or answere Tim. In what Words is the Obiection contained and vvhat be the parts of it Silas It is contained in these words If our vnrighteousnesse do commend the righteousnesse of God what shal we say then is God vnrighteous which punisheth This obiection hath two parts to wit an antecedent and a consequent The antecedent was this If our vnrighteousnesse doth commend Gods righteousnes this was Pauls Doctrine before vpon which antecedent was gathered this consequent by some cauillers that therefore God is vniust if he punish vs this was their owne Tim. Now put the whole Obiection togither Sil. It is thus If mans vnrighteousnes do commend and aduance Gods righteousnesse then God if hee punish our sinnes shall shew himselfe vniust to punish vs for that thereby his glory is encreased but it appeareth in the former example of Dauid that Gods righteousnesse is made more commendable by mans sinne in that for his promise sake hee would pardon and saue him whom he might iustly haue destroyed therefore God is vniust if hee punish This is the whole Obiection Tim. Now that ye haue laide forth the Obiection tell vs the meaning of the words and first what is meant by vnrighteousnesse Silas That which before in the third verse hee called vnbeleefe and in the 7. verse a Lye Tim. Wherefore is vnbeleefe called vnrighteousnesse Silas For two causes First because vnbeleefe doth rob God of the glory of his truth power and mercie as if hee meant not to keepe promise or could not or would not which is a very vnrighteous part towardes God Secondly because vnbeleefe is the spring roote of all vnrighteousnesse and sinnes which bee in the world as Faith is the roote of all duties and vertues Tim. What was learned from hence Sil. That as we loath iniustice and would not deale vnrighteously so we should abhorre vnbeleefe and resist presently and mightily all motions of it because euery doubting thought is a wrong and Iniustice vnto God Tim. What is meant by righteousnesse Sil. That which before is called the faith of God and afterwards the truth and verity of God Tim. Why is his fidelity or truth called righteousnesse Silas Because it is a iust thing with God to keep his word 1 Iohn 1 7. a principall part of righteousnesse to fulfill his promise Tim. What is meant heere by commending Silas It is put heere not onely for practise but for confirming or establishing as afterward in the fift chapter God commendeth his loue that is confirmeth his loue Tim. How is this true that mans vnbeleefe doth confirme Gods truth and make it more glorious Silas This is not in the Nature of vnbeleefe which in it selfe properly doth obscure Gods glory rather then confirme it but Accidentally as the vprightnesse of a Iudge appeareth in condemning a Malefactor yet no thankes to the Malefactor euen so whiles God doeth forgiue perfidious sinners it hapneth by his own goodnesse and fauour that thus his truth is more renowned and established it is no thankes to sin whose nature is to di ãâã God from whence malicious men did collect this bad consequence that seeing his goodnesse and truth was set forth by mans sin therefore God could not iustly punish sinne Tim. Wherein was this Consequence and Collection faulty Sil. Heerein because that vnbeleefe and sinne being of it selfe filthy and worthy of blame did dishonour God and thereby deserued punishment and whereas God was glorified by sinne that came of his owne free mercie not at all through sinne Tim. What was taught from hence Silas First that the truth is often wrested to a wrong end by corrupt minded men who of true premisses gather false conclusions which being done to Pauls Doctrine no maruaile if the like bee offered to other Ministers Secondly it is the nature of wicked men to promise to themselues freedome of punishment for their sinne they would be glad after sinne to go scot-free because they would sin more boldely Thirdly it is a signe of a great degree in wickednesse when men had rather haue God charged for vniust then themselues to be found culpable Tim. But why is punishment called wrath Sil. Because it proceedeth from God being wrathfull and angry with sin Tim. What was taught from hence Sil. That all punishments bee so many tokens of Gods wrath Secondly that sinne is to be auoyded as a fearefull thing seeing it doth prouoke God to wrath whose wrath is more heauy then any mountaine Tim. What was considered in Paules answere Sil. Three things the first is an apologie in these words I speake as a man Tim. What was the meaning of these words Sil. Thus much that the former obiection did not come from himselfe but was the speech of some carnall man which did iudge amisse of Gods iustice in their person he speakes not in his owne Tim. What was taught from hence Sil. That whensoeuer wee open our mouthes against the truth of God then we shew our selues to be but men and led by the wisedome of a man Tim. What was the second thing considered Sil. A deniall of the collection with a protestation God forbid as who should say far bee it
from mee or any other to teach or to thinke God vniust in punishing Tim. What was learned by this Sil. That we must haue euery thing in abhomination which is vttered coÌtrary to Gods glory which ought to be so precious deare as we should not endure in our selues the least thought or in others the least word against it Tim. What is the third part of the answere Sil. An argument to proue his deniall taken from the proper office of GOD which is to bee iudge of all the world This argument is thus framed from hence If God be vniust in punishing then he cannot be the iudge of the world but it is his office to iudge the world therefore he is not vniust but they rather wicked which dare so charge him Tim. Wherein doth God declare himselfe to be iudge Sil. In two things first in the gouernment of the world which hee ruleth with great equity Secondly in the execution of the last day when as supreme iudge he shall render to euery man according to his works Tim. What was gathered from hence for our instruction Sil. First whatsoeuer punishment is inflicted vpon sinners either here in this world or in the world to come it is most iust because the iudge who is iustice it selfe doth it Tim. Whereunto serueth this Sil. First this serues to stoppe the mouth of all wicked men for howsoeuer they may be discontent and murmure yet God can doe no iniurie to any Secondly to teach Gods children contentment and patience in all aduersities which befall them sithence they proceede from a righteous iudge Thirdly it admonisheth all men in all places at all times to liue godlily and honestly because they are euer in the eie of their iudge now hee must bee impudent and desperate which will offend before the iudge Lastly it instructeth all iudges and rulers and whosoeuer haue any kind of power and authority ouer others to follow this great iudge of the world in doing iustly whatsoeuer they do to their inferiours by way of correction or reward For following him as their patterne they are sure to haue and finde him for their patron and shield in the euill day when most need is of his fauour and help DIAL V. Verses 7 8. For if the truth of God haue more abounded through my lie vnto his glory why am I yet condemned as a sinner and as wee are blamed and as some affirme that we say why doe wee not e-uill that good may come of it whose damnation is iust Tim. WWhat is the drift of this text Sil. To confute and answere a wicked and lewd slander obiected against his doctrine which was that the trueth of God through mens lye and vnbeleefe doeth more abound to his glory this was his doctrine which wee haue learned before howe to vnderstand it Tim. What is the slander and how doeth the Apostle answere it Sil. The slander was that Paul should affirme that men may doe euill that good may come of it which flander the Apostle answereth First denying the slander and secondly he threatneth the iudgement of God to the slanderer Tim. What is it that the Apostle calleth the trueth of God Sil. His fidelity and constancy in his promises when hee makes good indeede that which hee hath spoken with his mouth Tim. What doth this offer vnto vs Sil. A ground of our hope and an example for our imitation for God who is most true cannot deceiue vs so as wee may haue hope in him also wee must striue to be like him in truth Tim. What is here meant by a lye Sil. Not a word spoken vntruely or with purpose to deceiue but some act or deede wherein a man doth deceiue or violate his faith and much plight to God for wee are to know that a lie may be committed sundry wayes First in doctrine as they that taught iustification by workes of the law Gala. 3. Secondly in ciuill iudgement as they which pronounced false witnes against Naboth and Christ. Thirdly in gesture and countenance as in Ioab Cayne and Iudas Fourthly in words and common speeches either ieastingly officiously or hurtfully Fiftly in action of life as when a man hath made promise to God to beleeue and practise his word and yet otherwise liueth in vnbeleefe and disobedience this is here and elsewhere called a lie as 1 Iohu 2. 5. 6. Tim. What was our instruction from hence Sil. That we should labour to liue as wee profesle least we be accounted liars to God to his Church to our selues and in our owne consciences Tim. Shew vs now how our lye doeth turne to Gods glory Sil. As sinne profiteth Gods children so it turneth to his owne glory to wit by accident as before is said for it is not in the nature of sinne which being a filthy thing is both against Gods glory and his childrens good but it is of GODS mercy that it turneth to his praise and their commodity whiles they become more wary after some sinne and Gods goodnesse more famous and renowned Tim. What other thing were we taught out of this verse Sil. Two thinges first in that the Apostle propoundeth the slander in the person of an vncertaine man it teacheth vs that wee must conceale the name of offenders when there is no cause to vtter them because the credite of other men must bee deare to vs. Secondly that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes nay the very imputation of sin they would not be so much as sinners Tim. What learne wee from the beginning of the eight verse and as wee are blamed c. and from therest of the verses Sil. First that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues Secondly slaunders cast out against the Doctrine of the Ministers doeth hurt both the name of the Minister and the faith of the flocke Thirdly that no euill faulte and crime may bee done to procure any good for a good pretext or a good intent nay a good euent of an euill action cannot make that action good that is euer euill which was euill from the beginning Tim. Whome doth this reproue Sil. Three sorts of men first the Papists who couer their owne blinde deuotion with the cloak of good intents Secondly blinde Protestants which doe euill things vpon pretence of good euents that bee like to follow and ensue Thirdly ãâã worldlinges who blame Gods children because they will not doe some little euill to compasse some great good which is directly against the rule of our Apostle that the least euill of fault or crime is not to bee done to gaine neuer so much good Tim. What learne we from the last part of this text Whose damnation is iust Silas Two things First they which slander the Doctrine of the Ministers shall not escape the righteous punishment of God Secondly such as wilfully do speak euill against the truth must not be answered with many words but
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the ãâã of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God SecoÌdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 ãâã apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of ãâã ãâã ãâã reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God ãâã Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
because he is so man as he is God also Thirdly because he is appointed to bee the person that should reconcile mankind Iohn 6 26. Tim. Why is it added By his blood Sil. This may bee ioyned either with faith to shew whereunto it leaneth namely to Christ crucified or ynto atonement because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place to teach that without blood is no remission of sin but whereas Paul doth onely mention his bloud thereby he would signifie the whole entire passion of Christ by a ãâã Bloud a part being put for the whole Sacrifice of Christ which was the consummation of his obedience Tim. What doth this put vs in minde of Silas First of the fiercenesse of Gods wrath and his wonderfull Iustice against sinne in that he could not be satisfied but by the bloud of his onely sonne Secondly of Christs aboundant loue to vs and what loue we owe to him againe Thirdly it giueth much comfort vnto great sinners being afflicted in soule and humbled that such an vnvaluable price was laide downe for their sins Lastly it sheweth that the fauor of God is of very great worth more then all the world seeing it could not bee purchased but by a price greater then the world Tim. But what means haue we to apply the bloud of Christ to vs Silas Onely by faith by the power whereof wee vnderstand and beleeue that blood to be shed for vs vnto our full attonement with God And note that there be two meanes or Instruments of our redemption First without vs on Christ his part which is his death or bloodshed Secondly within vs on our part Faith DIAL XV. Verse 25 26. To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God Tim. VVHat is the drift of this Text Silas To expresse the cause or end for which God doth iustifie elect sinners which is the manifestation of his righteousnesse patience to the glory of his name Tim. What is heere meant by righteousnesse Sil. The truth and fidelity of God in sending his son according to his promise to worke the work of our redemption Secondly the Iustice of God in inflicting the whole punishment of sinne vpon the person of his Sonne Thirdly the mercy of God in smiting his Sonne that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith which God hath manifested to be the true iustice wherby men are iust before him Silas What learne we from this Tim. Seeing that God in reconciling the world vnto him by his Sonne did secke his owne glorie that is the marke which we our selues are to ayme at in seeking our saluation not seeking so much to be saued which may come of selfe-loue as that in our saluation God may haue his glory Tim. May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode Sil. True it may be called the righteousnesse of God because the person was God which wrought it that is the onely righteousnesse which God doth allow and by which wee are acceptable For when this righteousnesse of Christ is giuen vs euen in our Iustification both sins past present and to come are forgiuen vs. Tim. Why doth he say then by forgiuenesse of sinnes passed Silas Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed because forgiuenesse is properly of sinnes past which men haue formerly done But the former interpretation seemeth to bee the best because of that which followes at this time present So then the meaning is this that as well the sins done before Christes comming in the flesh as those done since his first comming are forgiuen Gods Children which beleeue Tim. What was the vse of this Sil. To teach vs that the merit of Christs death looketh backwards and not onely forwards to them beleeuers that liued in the world before his passion aswell as to them that liued after his death and so he is the Lambe slaine from the beginning of the world For from the fall of Adam no forgiuenesse of sinnes to any but thorough Christ beleeued on Tim. Why is this added Through the patience of God Sil. Because he would shew that God doth bear with those sinners whom he will forgiue Tim. What is the patience of God Silas It is that propertie whereby hee suffereth them long exercising it towards the Reprobate in taking froÌ them all excuse and towards the godly in giuing them space of repentance Tim. What may we learne from hence Silas First to vse patience towards such as do offend vs that we may be like vnto God Secondly not to ãâã though God doth verie often for beare offenders because they may be such as God meaneth to forgiue and eternally saue to his owne praise DIAL XVI Verse 26 27. To shew at this time his righteousnes that he might be iust a Iustifier of him which is of the Earth of Iosus Where is then the reioycing It is excluded By what Lawe Of workes Nay but by the Law of Faith Tim. VVHat is the drift of this Text Silas To set foorth now fully the finall cause or true end for which God sheweth mercy to sinners for the pardoning of their sinnes which was to declare his righteousnesse Tim. What is meant by this time Silas That time when the Apostles liued and preached the Gospell and so forwardes to the end of the world neither the sinnes of former times nor of times present or future are forgiuen any other way then by faith in Iesus Christ. Tim. What learne ye by this Silas That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ euen by faith in him Therefore the Religion not of Papists but of Protestants is the ancient true religion Tim. That he might be iust what is that to say Sil. That is to say that hee might bee manifest and known vnto vs to be iust as he is in himselfe God doth shew himselfe to be iust vnto vs-ward two wayes First by punishing our sinnes seuerely in the person of his Sonne Secondly in pardoning them mercifully vnto vs which beleeue for his promise sake For as God is iust in himselfe so this Iustice is communicated to vs thorough faith in Christ. Tim. How is God called a Iustifier Silas Because he it was which gaue his Sonne as also which offered him and who doth impute him with his obedience for righteousnesse vnto the beleeuers which be of the faith of Iesus that is to say whosoeuer hec is that by faith embraceth Iesus Tim. Why is faith required in them who are to bee iustified by Christ Sil. That men may be shut out from any matter of reioycing in themselues For if righteousnesse came by our workes wholly or in part then wee shoulde haue
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we caÌnot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the ãâã and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee ãâã of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the ãâã were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of ãâã for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed ãâã that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came ãâã blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith AbrahaÌ was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced ãâã by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisioÌ came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a streÌgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a coÌmon but a sacred signe thence by the latines tearmed sacrameÌta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if AbrahaÌ receiued it this argueth that God gaue it for receiuing giuing are relatiues so circuÌcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
of those singular thinges without fruite for the whole Scripture is profitable howsoeuer wee may not become followers of them therein yet there is of euery Scripture a profitable vse perpetuall to all times Tim. What other things may bee noted from this ground of the Apostles application Sil. Sundry things first the sauing vse of the Scriptures is proper to the faithfull for whose good alone they were written a speciallmercy Scondly that diuine trueth must bee prooued by diuine Scripture and not by humaine writers which are of no authority in matters of saluation Thirdly examples serue very well to declare doctrines and commaundements because to thinges hard and doubtfull they bring great light and cleerenesse for that in them the minde and sences both are ioyned together Fourthly we learne that it is a great comfort to the faithfull to bee made equall to Abraham in iustification To Iusticiaries mercenarie hypocrites infidels and prophane vnbeleeuing worldlings it hath no comfort Tim. What is the fourth thing contayned in this text Sil. To lay forth the two principall thinges whereunto faith leaneth to witte the death and resurrection of our Lord. For Christ dead and raysed againe is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support stay to itselfe Therfore the Apostle doth ioyne his death and resurrection togither because neither his death without his life nor his life without his death could any whit auaile vs to Saluation Hence are they in Scripture so often ioyned togither Pagans can beleeue that Christ being a man died but that he is risen they do not Tim. Who deliuered Iesus to death Sil. Iudas for his gayne the Iewes for enuy Christ deliuered himselfe for his Fathers will to obey it God the Father deliuered his Sonne for the redemption of sinners out of his loue as it is written So God loued the world Iohn 3. 18. This last deliuering is meant here Iudas Christ God did one and the same thing but not for one and the same end therefore Iudas a sinner and God iust Tim. What was learned hence Sil. That the whole efficacie of Christs death doth depend vppon Gods free will and decree that is that his death had beene of no force to satisfie Gods wrath had he not dyed according to the determination of his father and this is that which is written Iohn 6. 27. Him hath God the Father sealed Tim. To what death was Christ deliuered Sil. To the most shamefull and cruell death of the Crosse his bare death is not onely here meant but all the miseries of his life yet his death onely is named because it was the perfection of all and that wherein his obedience most appeared the top of his obedience Epilogue of his passion Tim. What necessity was there of his death seeing hee was free from sin in himselfe Sil. Although himselfe had no sinne yet our sinnes were all imputed to him as to our surety and pledge who was to answere for vs. But further this was the end for which hee dyed that ouercomming death in his resurrection he might fully satisfie for our sinnes For death by GODS iust decree was pronounced the wages of sinne Genesis 2. we had surely suffered it eternally if our Mediatour had not both borne and conquered it Tim. What sins doth he speake of Sil. Not our light and common infirmities but our most grieuous and haynous sinnes by the which wee deserue euen to fall from the grace of God if he should deale with vs in rigour not his but our sinnes were the cause of his death which suffied for all hath acquitted vs from them all one and other Tim. What learne we from hence Sil. Very many things first that we are bound to loue Christ who so loued vs. Secondly we must loue our enemes as Christ Iesus dyed for his enemies Thirdly sinne is a most loathsome thing being the cause of Christes accursed d at h Fourthly that there is iust cause of beeing humbled by this consideration that wee were the meanes of Iesus death wee killed the Lord of life Fiftly there is matter of great comfort to heare that our greatest sinnes are done away by his dying for vs for his bloud was of infinite value being the bloud of God Acts 20. Sixtly that all men must be fearefull to offend God who shewed himselfe so mercifull and so iust in the death of his sonne iust to his Son standing in our roome but mercifull to beleeuing sinners whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually Tim. Did Iesus remayne in death Sil. No surely for then he should be thought to dy for his owne sinnes also to be but a meere man and therefore he rose againe euen to declare that hee was God and absolued from our sinnes and wee in him for in that death could not hold ãâã in his denne and house that made it manifest that our sinnes which hee tooke vppon him were all discharged that we might be iust through him This is the meaning of that which is here written Hee rose againe for our iustification Christ is sayd to be raised of God who deliuered him and of himselfe for God doth all things by his Son Tim. Is there any other fruit of his resurrection Silas Yea for thereby Christs members are raised vp to newnesse of life Rom. 6 4. Also it is a pledge of our resurrection to life eternall at the last day 1 Corm 15. Lastly in his resurrection he began his exaltation vnto glory and hath giuen sufficient testimony and declaration of our absolution from sinnes out of which sithens he was deliuered as his raising againe did proue for he had stayed in death if but one sinne had beene vnsatisfied for heereby we haue assurance of our iustification in him CHAP. V. DIALOGVE I. Verse 1. Therefore being iustified by faith wee are at peace with God through Iesus Christ our Lord. Timotheus WHat is the connexion or dependance betweene this Chapter and the former Also tell me the argument of this Chapter and of what parts it consisteth Silas Paul hauing taught in the last verse of the former Chapter that mans iustification before God was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended now he continueth the same argument and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification both to present comfort and life eternall in the heauens Vpon the rehearsall and demonstration of which benefits as the two principall parts this Chapter standeth For first he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord beginning with iustification the foundation of reconciliation peace whence the rest do yssue to ver 5. after followeth the demonstratiue confirmatioÌ of the same to verse 19. Vnto which is anexed an answer touching a question wherefore the
fortitude and courage And lastly it wil leade them by the hand to another experience of themselues that they are the sonnes of God truly and indeede not in name and profession onelye this last experience is especially meant heere as appeareth by the 5. verse of this chapter Tim. What is the fruite of this Christian experience Sil. Hope which is a sure expectation whereby beleeuing Christians do certainly look to enioy the good things promised especially the blessednesse of eternall life Tim. How is it meant that experience bringeth foorth Hope seeing there is no patience nor experience except first there be an hope of glory How is it that hope doth beget experience and yet experience doth bring forth hope how can hope be both the mother daughter of experience Silas The case standeth thus hope of glorie causeth that afflictions are suffered patiently in this patience Gods Children haue triall and experience not onely of the great might of God strengthning them but also of his great loue in conforming them vnto his own sonne this triall breedeth a better and a larger measure of Hope Tim. By what meanes doe the faithfull attaine this greater Hope Sil. By this Christian consideration that seeing God was present with them to aide them vnder their crosses therefore they will hope he will likewise do it still and in the end make them happy For as an honest poore man who vppon confidence he hath in some rich man borroweth of him money in his neede and being pleasured often and chearefully he gathereth new hope of like fauour in the like necessity so Gods Children being kept and blessed with patience in some great affliction vppon this triall conceiue good hope that God will strengthen and deliuer them Like vnto this is the saying of the Prophet Psal. 9 10. Let him that knoweth the Lord trust in him and teacheth the same instruction with this Text namely that such as by triall in their afflictions know the goodnesse and power of God haue cause by this experience to gather much trust and hope in God for the time to come Tim. What are we learne of this Silas First the maruailous goodnesse of God in raising vp the hearts of his Children vnto a more strong hope by afflictions whereby Sathan seeketh by all means to driue them to dispair Secondly Christians are bound to make this good vse of their experience thereby to gaine much heart and more confidence in Gods goodnesse for heereafter Example we haue in Paul God hath deliuered me saith he and he will ãâã me 2 Tim. 4 17 18. Also of Christ who by the long experience of his Fathers helpe gathered good hope euen in the very agony of death saying My God my God Math. 27 46. Thirdly the Kingly prophet Dauid as appeareth in Ps. 23 6. and 1 Sam 17 35 36. for we our selues make bolde to trust them whom we haue alwayes found friendly faithfull vnto vs. Tim. But is it not presumption to beare our selues thus bold towards God Sil. No such thing it is presumption to leane vpon our owne strength and wisedome merits and works but to rest stedfastly vpon God his mercy and truth it is the duty of Christian hope and also it is an honour which is due to God for euen by our stedfast hoping in him he is acknowledged to be a God constant in his truth mercies Therefore it is a grieuous sinne in such as by their long experience of Gods kindnesse in blessing and protecting them do not grow in hope of his goodnesse and power for heereafter but waxe rather more faint distrustfull This is a token of a very weake if not of a wicked heart DIAL V. Verse 5. And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Tim. What doth this text contayne Sil. Two things first a property or effect of hope that it doth not confound or it doeth not make ashamed Secondly a reason or cause why Christian hope of heauenly glory is so certaine as it doth not make the faithfull ashamed because the Holy Ghost perswadeth them that God loueth them in that hee gaue his Sonne to death for them being his enemies here it is that they do most surely hope in God for how may they not firmely looke for all things from him who spared not his Son for them Rom. 8. 32. Tim. What hope is here spoken off Sil. That Hope mentioned before in the second verse which is there called the hope of glory and this is the hope that doth neuer make ashamed because this hope doeth not frustrate or voyd men of the thing hoped for Tim. How many wayes do men become ashamed Sil. Two wayes first vpon the conmitting some sinne Rom. 6 21. Secondly by missing our desires and hopes Tim. How doeth this help to the vnderstanding of our text Sil. Thus they which haue the hope of blessednesse in them shall not misse and forgoe the thing they hoped for and so shall haue no cause of beeing ashamed againe by considering the nature of humaine and ciuill hope which if it doe not attaine the thing hoped for there is shame which is not here in Christian hope because it alwayes is sure to attaine the glory which is hoped and looked for therefore no shame can follow it Tim. Wherefore doe some translate it thus hope confoundeth not Sil. They had regard to that perturbation of minde which goeth after shame for the missing of our hope bringeth shame and shame bringeth trouble or confusion in the mind It is also saide of faith Rom. 10. 11. that it confoundeth not and this is not to bee maruailed at because faith and hope be of so neere kindred hope looking to the performance and faith to the trueth of Gods promise Tim. What is the doctrine of these words hope maketh not ashamed Sil. That the godly are assured to be saued and glorified in heauen for first the hope of the godly shall not make them ashamed but the godly do hope for euerlasting life therefore they are sure and certaine of it otherwise their hope would bring shame Secondly the godly are saide to reioyce vnder the hope of glory but there is no reioysing with godly wisemen but in thinges assured and most certaine Thirdly the godly do stay their hope vppon Gods mercifull and true promises which are constant and cannot deceiue therefore their hope is certaine Fourthly their hope looketh to the power of God by perswasion whereof their hope is nourished Lastly if their hope were not certaine how could they call God their Father which cannot be done in truth where there is not affiance and confidence in his loue Tim. But though the hope of the godly bee certaine for the present yet their great and many sinnes and the changeablenesse of their will may make their perseuerance to the end to be doubtfull Sil. First if hope were at any time vncertain and
doth this text contayne Sil. It containes a conclusion drawne from the circumstance of time wherein Christ shewed his loue by dying for vs while yet wee were sinners and enemies the summe whereof is thus much If Christ out of his loue dyed for vs being wicked nowe beeing through faith in his death and bloudshed iustified hee will much more saue vs from eternall punishment Tim. How is this conclusion amplified and enlarged in the 10 verse Sil. By comparing vs with our selues and Christ with himselfe according to diuers estates after this sort Before we beleeued we were sinners vng odly and enemies nowe wee are made friends and iustified Christ once dyed and by his death wroght much for vs now he liueth an eternal life and raigneth with his Father and can doe more for vs for if Christ by his death could doe so much as when wee were enemies to make vs friends and to iustifie vs being vn godly now that we are friends and he is aliue raigning in heauen hee is much more able to bring vs to felicity and glory Tim. Now we haue heard the scope sumnie and order of this text let vs heare the words expounded and tell vs what is heere meant by his bloud and by iustified Sil. By his bloud is meant the whole death and sufferings of our lord whether they were felt in soule or body and by being iustified is to bee acquitted from our sinnes and to bee accounted perfectly iust with God by Christs death and obedience imputed Tim. Doth Christ his obedience to death Iustifie vs alone without any other thing Silas Wheresoeuer iustification is spoken of there Christ and his bloud or death if faith bee not named are to be vnderstood with respect to faith which apprehends and applies it and on the contrary where faith is named and not Christ it hath reference to Christ. This doth appeare to be so first by those plaine places where it is said we are iustified by faith in Christ. Secondly by comparing Gen. 12 3. and Gal. 3 8. together also in this present Text in the particle Now which implieth that before while they were vngodly and vnbeleeuers they were not iustified Tim. What then do ye thinke the meaning of these wordes to bee Silas Thus much wee are iustified that is wee are freed from the guilt of our sinnes and accepted for righteous with God by his bloud that is through faith whereby we beleeue the bloud of Christ to bee shed to death for vs and those other thinges which he suffered to be suffered for our sinnes Tim. What is meant heere by wrath Silas Not onely all iudgements heere inflicted vpon the vnrepentant world but an eternall paine or punishment in the world to come proceeding from a iust and wrathfull God offended with mans sinne Tim. What learne we by this Sil. Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destruction of his creature but to feare it more then Hell for Gods wrath and displeasure is the greatest euill Tim. What is meant by being saued Silas Two things first our deliuery from the gulfe of perdition Secondly the keeping or preseruing of the faithfull vnto heauenly blisse Tim. But we are saued when we first beleeue and haue our sinnes forgiuen vs and are regenerated by the spirite of Christ as Christ said to Zacheus at his conuersion This day saluation is come to thine house Luke 19. Silas True that is the beginning but Paul speaketh heere of the toppe and perfection of our saluation which is the glorifying of vs in Heauen Tim. What learne we from this Silas That both the entrance and end the first beginning and last consummation of our saluation is from Christ by faith therefore they rob Christ of his glory which attribute any part of their saluatioÌ to any other as all sects doe saue true Christians Tim. What things were considered in the tenth verse Sil. A three-fold estate of Gods Children the first is of corruption they were enemies The second is of Grace they are iustified and reconciled The third is of Glory they shall be saued There is a fourth not named heere to wit the estate of innocency by creation Euery true Child of God must passe through all these Tim. What else is to be considered heere Sil. A two-sold estate of Christ one of humiliation he was dead the secoÌd of exaltation he now liueth In the former estate Christ merited for vs as our High-Priest in the latter he effecteth and applieth vnto vs all his merites as a King daily working and bringing vs towards the saluation once merited Tim. What doe ye gather from this Sil. This comforte that true beleeuers which haue their sinnes forgiuen them by Christ they haue good hope that they shall certainly bee saued the reason is plaine for if Christ by the merit of his death being beleeued in could set the elect being enemies in the estate of saluation now that he liueth surely hee is able by his power to set them being friends and reconciled in the possession of saluation Secondly from hence are reproued such as say that true beleeuers may fall from grace and perish also such as teach that they ought continually to doubt of their saluation as the Papists do teach Lastly it reproueth Gods Children which doe yeeld to doubtings of their owne saluation For this is an iniury vnto Christ as if he were not strong enough to saue them whom he was sufficient to reconcile This is a most excellent place for the infallible not probable and coniecturall as Romanists speake certainty of glory and perseuerance in grace Lastly wee are taught by example of our heauenly Father to make atonement with our enemies DIAL IX Verse 11. And not so onely but we reioyce concerning God by Iesus Christ our Lord by whom we haue receiued the attonement Tim. WHat doth this Text offer vnto vs Silas An amplification of that which was said before in the thirde verse of this Chapter to which it must be ãâã after this sort He had said verse second We reioyce vnder the hope of glory Then verse third he added a correction Not so but we reioyce also in tribulations now in the eleuenth verse he ioyneth a third member of glorying or reioycing not onely so but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much seeing we haue God reconciled vnto vs by Christ euen vnto our certaine and assured saluation in heauen wee reioyce not in our hope of glorie to come nor in afflictions present but especially in the knowledge Faith of this great grace and fauour of God the father vnto vs through his Sonne Tim. What be the parts of this Text Silas First a dutie to reioyce Secondly the cause heereof because God is reconciled and become our Father in Christ. Thirdly the meanes how we attaine this reconcilement in that we receiue it to wit by our faith in
the elect also his obedience putteth vpon the faithfull a righteousnesse which meriteth a farre better condition then wee lost by Adams vnrighteousnesse this vnlikenesse is pointed at verse 15 and further laide open verse 16 17. Tim. What be the profits that will arise of this comparison Sil. These First it will serue to confirme our minds touching the certainty of hauing the righteousnesse of another giuen to vs to make vs happy this beeing as reasonable as that the vnrighteousnesse and sinne of another should be deriued to vs to make vs guilty Secondly it will serue much to humble Gods Children to consider well the nature and force of sinne and what hurt they haue taken by it Thirdly the great benefit they haue from Christ will bee better knowne more hungred after and esteemed of vs more greatly by setting before it the contrary euill as a cure is more commended being compared with the danger of the disease Tim. What be the parts of this 12 verse Silas Two First a proposition of the double harme which is come vpoÌ the whole world by Adam through whom all men are vnder sinne and death Secondly a reason heereof in as much as all men were in Adams loynes when he sinned and so sinned in him In whom wee all haue sinned Tim. Now to the words and tell vs what is meant by that one man heere spoken off Sil. Adam as verse 14 vnder whom Eue also is contained for sinne came by them both Psal. 51 5. but the man is named and not the woman because hee being the man was the more worthy person Secondly because hee was more in fault then Eue in regarde of his more eminent power and grace Thirdly sinne is propagated and deriued to vs rather by the Father then by the Mother because he is the principall agent in generation Tim. What were we taught heereby that Adam beeing but one man so great and generall a mischiefe came of him Silas Two thinges First the infinite hurt that may come of one person being euill the meruailous good that may redound to many by one being good Tim. Whereunto should the knowledge heereof serue vs Silas First to admonish Parents verie carefully to looke to the education of euery one of their Children Secondly that it behooueth the publicke state much what manner of person he is that beareth gouernment Thirdly it behooueth them who haue gouernement to watch ouer the manners of all men vnder their charge because one man neglected may marre all as Achan did Iosh. 7. Tim. What was the other thing gathered from hence Silas An exceeding comfort to great offenders so they turne and beleeue the Gospell which may bee raised thus Adam and Eue which sinned so heynously also wrapt their whole kind euen a worlde of people within sinne and destruction were yet receiued to mercy and saued therefore let no sinner how horrible soeuer be out of hart if they come to the throne of grace for pardon with trust to haue it Tim. What is further to bee obserued from this that it is saide Sin entred by one man Silas Euen this that God is not to bee blamed as cause and author of sinne seeing it came in by thorough man For whereas Adam might haue refused the temptation if he would he freely obeyed and willingly yeelded and so sin entred by him without any fault in God who had made him righteous and giuen him freedome of will Tim. Was there not a necessity herein that Adam shold yeeld Silas True there was so in regards of Gods counsel who had decreed not to strengthen his wil in the temptation but to forsake him yea further that being left to himself he shold follow the suggestions that so there might be occasion of giuing and sending his Son to redeem the world to the manifestation of his Iustice and mercy But notwithstanding this yet Adams disobedience was voluntary because Gods decree tho it ruled the euent businesse yet offred no force to Adams wil which could not be compelled therfore of it own accord enclined it selfe to fulfill the motions of the Serpent and his wife and therefore the whole fault of our fall lieth vpon Satan and our first parents as the proper cause of sinne For God made man righteous but they found out sundry inuentions Eccles. 7 31. Tim. What was further learned by this that sinne entred vpon al by meanes of one man Sil. That sinne is not by creation but came in afterwards Secondly how dangerous it is to hearken to ill counsell by meanes whereof Adam being depraued did depraue the whole world Tim. What is meant heere by the world Sil. The men which dwell in the world whither elect or reprobate as it is expounded afterwards Death came ouer all men The word World somtime signifieth that fabricke or frame of heauen earth as Iohn 1 10. The world was made by him Secondly it signifieth elect meÌ onely which are the chiefe part of the world Ioh. 3 16. And God was in Christ reconciling the world 2. Cor. 5 19. Thirdly it signifieth the wicked reprobate onely Iohn 17 9. Fourthly the corrupt qualities and fashions of the world 1 Iohn 2 15. Loue not the world Fiftly the whole masse of mankinde good and bad as here in these words Sin entred into the world Tim. What is meant heere by sinne Sil. That hereditary disease called commonly originall sinne or birth-sinne spread ouer our whole kind as a Leprosie and hath tainted the whole race of vs. That this onely is heere meant may appeare First because he vseth the singular number but when he speaketh of the fruites of it he vseth the plurall number Secondly that which he calleth sinne heere he afterwards in verse 17. calleth disobedience of one man which must needes be the first or Originall finne Thirdly hee saith verse 17. by this sinne many are made sinners and this is only by originall sin Fourthly there was no other sin brought death ouer all men except that therefore that sinne is onely meant heere In that I call it hereditary it is because as a disease which resteth in any stocke and descendeth from father to sonne so is this sinne it runneth from Adam through his whole progeny from Parents to the Children euen to the worldes end as it is sayde heere It came ouer al men Tim. What may this teach vs Sil. That this sinne is hard to be expelled out of mans Nature as hereditary diseases are hard to be cured and therefore must the more be striuen against Secondly that Children haue no faults which they doe not borrow and deriue from their parents of whome they haue corruption which is the spawne of all sin which should cause in parents commiseration and patience towardes their Children Tim. How many things are contained in this sinne Silas These foure thinges First guilt or fault Secondly deseruing of punishment Thirdly corruption of nature Fourthly priuation or absence of Originall integritie euen
Fourthly the destruction of Sodom 19 24. Fiftly the drowning of the Egyptians Exod. 14 27 28. al which hapned for sinne Tim. What other examples can ye giue to proue this that sin was imputed Silas The death of infants as well as of men of yeares which plainly proueth all men to haue bin sinners and guilty before the Law of Moyses Tim. What learne ye by this that sinne and death doe vnseparably follow one the other Silas That death came in not by creation but by corruption Secondly that if men accompt death terrible they should not thinke sleightly of sin the breeder of it Tim. What meaneth this which is saide heere That death raigned from Adam to Moyses Silas Heereby hee signifieth the force and power of death to bee exceeding great bearing all men downe before it as a mighty King dooth subdue such as rise against him Tim. How long doth the raign of death continue and last Silas Not from Adam till Moyses onely but till the end of the world Tim. Ouer whom doth death exercise his power and kingdome Sil. Ouer all both olde and young none exempted Infants nor men Tim. Yet the Apostle saith of some that they shall not dye but be changed Cor. 15 52. Sil. True yet that change shall bee instead of death to them Secondly this is the condition of all men that through sinne they are subiect to death God may priuiledge whom he will as Enoch and Elias Tim. Whence got death this power Sil. Through mans sinne according to Gods decree Tim. What learne ye heereby Sil. That there is a necessity for al men once to come vnto death Tim. But the faithful haue their sinnes forgiuen them how is it then that they dye Sil. Yet sinne is still in them whence commeth death to them not as a part of the curse for sinne but as an entrance into heauenly blisse whither they cannot come but by death so as they are freed from the hurt which death brings but not from the necessity of dying Tim. What should this teach Sil. That all men are so to make account of death as they doe prepare continually for it and arme themselues continually against the fear of it by keeping faith and a good conscience Tim. You saide that death raigned ouer Infants tell vs by what words are infants described Sil. That they sinned not after that maner that Adam sinned Tim. What meaneth this Sil. That they are free from voluntary and actual sins as in respect of their owne persons Tim. What sin then haue Infants to procure death Sil. Their byrth-sinne or originall corruption which they draw from their Parents by propagation Tim. What is to be gathered hence for our instruction That parents haue cause to mourne for sinne in their young children as well as for their owne Secondly that in the death of their children they consider not so much the losse as the cause which is sinne which would keepe them from impatiencie serue to humble them Thirdly that there is diuers kindes of sinne to wit voluntary inuoluntary originall actuall Moreouer that all sinne is equall thus farre as to deserue death though in other respects vnequall Tim. What will follow of this Silas That God is no respecter of persons young or olde all are one with him Tim. Yet sinnes are not euery way equall Sil. No For there is difference in the degree both of the offence and of the punishment some more heynous then others some to be more grieuously punished then others Tim. What should this worke Silas It should be a bridle to wicked ones to refraine from sinne as much as they can thereby at least to lessen their paine Also a Curbe euen to the godly whose sins howsoeuer pardoned so as they shall not dye eternally for them yet sorer temporall punishments are inflicted as their sinnes be greater As is to be seene in Dauids example who had many smartfull blowes for his very shamefull falles DIALOGVE XII Verse 14 15. Which was the figure of him that was to come But yet the gift is not so as is the offence For if by the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many Tim. VVWhat doth this Text containe Silas Two things First the similitude or like nes between Adam and Christ which was the tipe or figure Secondly the dissimilitude or vnlikenes betwixt them but yet the gift is not so Tim. What is meant by him that was to come Silas First Adams posterity as some iudge and then the meaning is all they should be sinners as he was Secondly Iesus Christ who in respect of Adam sinning was to come this is the truth Tim. In what meaning is Adam said to be a tipe or figure of Christ Silas Some take it thus that as Christ is an example to such as willingly obey God so Adam was an example to so many as sinne and disobey willingly this sauours of Pelagianisme as if sinne came by imitation and not by propagation Tim. How then do ye take Adam to be a figure of Christ Silas In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne Heerein hee was a figure or a Tipe of the second Adam the man Christ Iesus in respect of the like force in him to deriue into his members eternall life by his righteousnesse imputed to their faith Tim. Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus Silas As Adam by his sinne was the cause of death to all men though they did not eate of the forbidden tree so Iesus Christ was made righteousnesse to beleeuers though them-selues had wrought no righteousnesse Heerein was Adam a figure of Christ. Tim. But it may appeare that this is rather a difference and vnlikenesse then a likenesse Sil. True it is so if you take it particularly but not if it be taken generally that is that as Adam meriteth death for his so Christ meriteth life for his that is to take it generally but particularly there is great oddes for grace righteousnesse and life came by Christ Sinne death and damnation by Adam Also Adam by generation of the flesh poureth euill things into men Christ by faith poureth good things into his members Tim. What vse can ye make of this Silas It serueth to confute both Iew and Papist the one for thinking that one Christ cannot bee the redeemer of the whole world whereas it is of them confessed that the whole world was corrupt by one Adam the other for denying that we are iust before God by the obedience of another to wit of Christ yet all men bee made vniust by the disobedience of another to wit of Adam and why not that as well as this De similibus simile iudicium parium par est ratio Tim. What do ye
to wit by the receiuing it with the hand of faith Secondly that this we get by Christ that we shall raigne in life not onely here by grace but be heirs of a glorious kingdome in heauen and so our happinesse by Christ exceeds that which we lost in Adam Tim. What do ye note here where it is said sin and death raygned by Adam Sil. That not onely they entred vpon all men but mightily raigned ouer them so to haue a predominant power Tim. What is it for sin and death to raigne Sil. To rule in men and as a King to subdue them to the lusts of sinne so as they can doe nothing but what sin will neither can they goe a foote from death but all they doe euen their go odlicst workes tend to death and condemnation for all deeds how glorious soeuer in shew yet are but gorgeous sins in men vnregenerated Tim. Is this the condition of all men before Christ be rereceyued by fayth Sil. It is so euen the elect of God are vassals to sin and to their corrupt lusts which worke in them to destruction so as their fairest workes are deadly and damnable Ephe. 2. 2 3 12. Titus 3 3. Rom. 5 6. Tim. What followes hereof Sil. That the elect before they beleeue are so farre off from beeing iustified as they bee in most miserable case slaues to sinne and death in bondage to Sathan which should worke in such as are vnder the kingdome of sinne and death to let them see what great cause they haue to looke after a Christ and Sauiour Tim. But how shall men know they stick in the power of sin and death Sil. By these two marks first if neuer they felt the bondage of sinne nor suspected the flauery of it Secondly if they do not taste the sweetnes of their liberty and reioyce in it aboue all things Tim. What should it woorke in such as are brought out of this raygne Syl. A continuall thankfulnesse to Christ expressed by a care neuer to look back to the seruice of sin from which they are so graciously freed Tim. What is meant by that righteousnes Sylas By an excellency he noteth the righteousnesse of Christ Iesus Tim. How manyfold is his righteousnes Sylas Twofold first essential as he is God Iehouah our righteousnes Ier 23 6. that is his deity or diuine essence which is righteousnes it selfe and giuer of righteousnes to other creatures Secondly accidentall which belongs to his manhoode and is inherent in the man Christ or in his humanity as a quality this accidental righteousnes which is a quality is twofold first an habit of most perfect vprightnes and holines infused into his humane nature euen from the moment of his conception by the holy Ghost This is opposed or set against the corruption of our nature of the imputation whereof at the eight Chapter is spoken at large The second is the most absolute Iustice and obedience which hee performed in the actions of his life and sufferings of his death this is the effect or fruite of the former habit it is distinguished of Diuines into actiue righteousnesse consisting in the fulfilling the workes commanded in the morall Law or passiue righteousnesse in suffering obediently the punishment of death for our breach of the Law The imputation of this wee haue heard of in Chapters 4 and 5. vnto the 11. verse and now in this place he entreateth of his actiue righteousnesse as it commeth instead of that guilt of Adams disobedience imputed to his posterity Tim. Why is his righteousnesse called Grace Sil. To note how we come by it that is by free fauour and what our condition is by meanes of it Tim. Why doth he adde aboundance of grace Silas To note that this Grace did ouercome Adams offence for that was but one acte Christs righteousnes consisteth of many actions Secondly that was but one fault his righteousnesse both quits vs from that and all other sinnes and gets vs to be pronounced iust worthy of eternall life And besides all this with that grace of righteousnesse there goeth the reforming of our nature breaking the force of sinne and framing vs againe to Gods Image which cannot be lost as afore hath been saide Tim. But how do we obtaine to this guift of righteousnesse Sil. By our faith receiuing it For it is the proper Office of Faith to receiue Christ and belongs to no other grace whatsoeuer as Iohn 1 12. Rom. 5 11. Galath 3 14. Tim. Is this receiuing necessary Silas So necessary as without it Christ and his perfect righteousnes cannot profit vs no more then cloaths not put on or meate not taken into the stomacke or a great guift neuer receiued Tim. Is there in this behalfe any difference betweene Christ and Adam Silas There is so and very great for beeing all in Adams loynes when he sinned we sinned with him and so euery one at the instant of our conception are corrupted by sinne whereas though Christ were promised from the beginning and had suffered death long since yet it doth not benefit vs till we do beleeue and receiue him Tim. What should this admonish vs of Silas That great neede there is that euery one labour for this true faith Secondly the blessed estate they bee in which haue it for they haue receiued Christ and his righteousnesse vnto life eternal by which assurance they be armed against doubtings Tim. When it is heere saide That such as receyued Christ shall raigne in life What is meant by life Silas That spirituall life of grace whereby the beleeuing soule now liues to God which heereafter it shal liue with him in glory Tim. What is meant by raigne in life Sil. When the righteousnesse and grace of Christ so beareth sway and ruleth in the soule as though one haue still many sins yet he standeth against their motions and feares not the guilt and danger of them and so is brought at last to saluation Tim. What learne ye now from this place Silas That these fiue things are knit together Christ Righteousnesse Grace Faith and Life haue one haue all lacke one lacke all Secondly that the Grace and righteousnesse of Christ hath set beleeuers in better condition for happinesse then they lost by Adams fault First because that was chaungeable this is permanent this word shall raigne noting perpetuity and euerlastingnesse Secondly that was to bee enjoyed in earth euen in Paradise this in the kingdome of heauen noted in the worde Raigne where God hath his seate and throne and raignes in glory there shall beleeuers raign likewise For they shall sit on thrones euen as Christ shal sit vpon a throne DIAL XV. Verses 18 19. Likewise then as by the offence of one the fault came on all men to condemnation so by the Iustifying of one the benefit abounded towardes all men to Iustification of life For as by one mans disobedience many were made sinners so by the obedience of that one many shall bee made
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas ãâã c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by ãâã against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
first cannot but haue the latter Secondly a consolation that the life of Christ is annexed to his death for they are sure to haue part with him in his life both of grace and glory that haue part with him in his death So the Apostle saith We beleeue it that is we are certainely perswaded of it that the life of Christ belongs to vs if we be dead to sinne it is no matter of opinion or coniecture but of faith Tim. What things learne we out of the ninth verse Sil. First that Christ was dead to take away sin touching guilt and dominion Secondly that he was raised from death to life again Thirdly that his life is no more subiect to death for it cannot againe be quenched with sinne and death whereupon doth follow these two most comfortable things First those sinnes of ours vvhich were imputed to him he hath wholy abolished and freeed himselfe from them For if any one of our sins were not taken away by him either he must not rise from the dead or being risen he must returne againe to dye for where sinne remaines vnremooued there of necessitie death hath power because it is the stipend of sinne Secondly that as Christ hath freed himself from our sins death so he wil free his mebers wholy from them both For he tooke our nature vpon him to that end to chase sinne and death out of it as it is written He came to destroy the works of the deuil 1 Iohn 3. Also in his death resurrection he bare our persons and for vs and in our behalfe ouercame sinne and death as if wee our selues had done it Tim. Vnto what vses will the knowledge of these thinges serue vs Sil. This knowledge must serue vs to these vses First to prouoke our thankefulnesse vnto Christ who hath wrought our liberty from sin and death the two maine enemies of our saluation Secondly to encrease our hatred of and our strife against sinne in a ioyfull hope of full and perfect freedome from it by Christ. Tim. What other thing is there to be learned out of this 9. Verse Sylas That Iesus Christ was once not onely dead but vnder the dominion and power of death not as one constrayned as it he could not haue kept him selfe from the power of death but willingly because he would obey his Fathers decree who had appoynted that death for our sin shouldseaze vpon him hold him as prisoner in the house of death for a time this is the lowest degree of Christs humiliation contayning the true meaning of that article of his descension into hell hell signifying the graue according to the phrase of scripture and descending into the graue was the putting of his body vnder the dominion of death for a certain space The vse of this is to teach vs humility that the same mind be in vs which was in Christ who at hee abased himselfe to such a vile condition for our good so ought wee in humblenesse of minde to serue and profit others though they bee our inferiours and though wee should put our selues to doe very meane or hard things for their sakes Tim. What is contayned in the tenth verse Sylas The end of Christs death which was to abolish and wholy take away sin both touching the punishment and the power of it therefore it is saide hee dyed once to sin that is to take away sin from his members by that one death which he once suffered Also it containes the end of his life which he now liueth in heauen to wit the glory of his Father therefore it is written that he liues to God that is to the praise of God and in his glorious presence or most gloriously Tim. What are we to learne from this that Christ is said to dye once to sin Sil. First that our sinne was the cause of his death Secondly that sin in the elect shall be destroyed and taken away by the merit vertue of his death the time wil come to wit after this life that the children of God shall bee as free from sinne as Christ himselfe is Thirdly that for the destruction of sinne it was sufficient for Christ once to dye and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne is absurd and abhominable it is absurd because it implies a taking away of sinne without death and a sacrifice for sinne without bloud or else an iteration of his death or often shedding of his bloud all which is most absurd it is abhominable because it is directly against the Scripture which speaketh of Christ as of one once dead and once offered Secondly because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death for if his sacrifice bee sufficient for this purpose to take away sinne their sacrifice of the Masse is superfluous if this be needfull then Christs is weake Tim. What other thing learne we from hence that Christ dyed but once Silas That it is sufficient for vs once to be mortified and once to dye to sinne from whence wee may gather that they are in an error which thinke that the grace of mortification and repentance may be wholly lost for then Gods Children must twice dye to sinne howbeit though the grace of sanctification is but once giuen yet Christians must labour to cherish preserue that grace with purpose neuer to returne againe to the seruice of sinne as Christ neuer returnes vnto the Graue Tim. Why is it said that Christ raised from the dead lines to God seeing he alwayes liued vnto God euen afore his death Sil. Christ after his resurrection from the dead doth otherwise liue vnto God then he did before his death For though it be true that alwayes euen before his death as well as after he was led by the spirite of God and did all things to the praise of God yet before his death hee so liued to God as hee had in him as in one who was a true man the infirmities of our nature wearinesse hunger thirst cold c. and vpon him as vpon our surety all our sinnes charged and imputed but after his resurrection hee so liueth to God as his manhood is wholly freed from all infirmity of nature and imputation of sin being most perfectly glorified Tim. What is contained in the 11. verse Sil. It is the conclusion of the comparison betweene Christ and his members the effect and summe whereof is this that what thing was done in Christ the same thing ought to be done in his members For as Christ once dying doth euer liue to God so his members are once to dye to sinne and perpetually to liue to God Tim. What is meant heere by our liuing vnto God Silas When not sinne but the Spirit and the word of God bee the grounds of all our thoughts wordes and deeds Tim. How is this spirituall life whereby we liue to God to be preserued and maintained Silas First by
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valiÌatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though ãâã be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward boÌdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
euen in regenerate persons is more carnall then spirituall their blindnesse and ignorance being far more then their sight knowledge Lastly it reprooues such Ministers which teach darkly and couertly affecting obscuritie in matter and in maner of teaching and such people as loue to bee so taught loathing simplicity Tim. Now come to the similitude it selfe and tel vs whence it is fetched Sil. From worldly matters wherein it is vsuall for seruants to serue their seuerall Maisters with like diligence and promptnesse which the Apostle doth thus fit to his purpose It is meete that Christians should bee as willing forward and cheerefull in seruing God nowe they are regenerate as they were in seruing sinne before they were regenerate seeing bodily seruants equally please their Lords Tim. What be the partes of this similitude or comparison Silas Two First a proposition contained in these words As ye haue giuen c. In which words is contayned the conditions of that seruice which the elect yeeld vnto sin while they are naturall men Tim. What conditions do ye obserue in their seruice to sinne Silas These foure First they wholly serued sin Your Members that is to say your selues Secondly they serued sinne with all readinesse and with their whole strength Ye haue giuen that is yee haue willingly presented your selues before sinne as a Seruant before his Lord to do his will Thirdly they did and fulfilled not one but all manner of sinne which is meant heere by vncleannesse and iniquity Fourthly they proceeded went forward from one degree of sinne to another To commit iniquitie whereby is meant the outward work of sin and that they rested not in the inward lust and consent of sin Tim. What doth vncleannesse and iniquity signifie Silas Vnder vncleannesse bee contained sins that tend to our commodity and pleasure and vnder iniquity such sinnes by which we are iniurious and hurtfull vnto our Neighbour Tim. What is the secondpart of this similitude Silas It is an application of the former proposition contained in these wordes So now giue your Members c. Tim. What thinges do ye obserue out of the second part of this reason Sil. These foure things First the elect beeing conuerted are bounde to serue God with the whole man Your Members that is your selues Secondly they must do it with great readinesse and alacrity Now giue Thirdly they must serue God in euery duty Righteousnesse which hath our dutie to man and Holines which hath our dutie to God Lastly they must goe forwards and profit daily in godlinesse and in the seruice of God as they did before in the seruice of sin and wickednesse For there is no standing at a stay Men goe backeward which go not forward in goodnesse and the Nature of sanctifying grace is to grow and encrease to perfection as Scripture and all experience teach vs wherein men may take a true triall of themselues whether they bee led by the spirit of sanctification DIAL XII Verse 20 21. For when ye were the Seruants of sin ye were free from righteousnesse 21. What fruite had ye then in those things whereof ye are now ashamed For the ende of those things is death Tim. VVHat doth this Text containe Sil. Two things First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion verse 20. because they were free from righteousnesse The second part is argumentatiue giuing reason why sinne ought not longer to be serued but resisted rather Tim. What is meant by righteousnesse Silas Not the righteousnes of Christ imputed to beleeuers yet they were free from that also but the righteousnesse of workes which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions and it is Gods Image after which man was made in his creation and restored in his regeneration Tim. What is it to be free from this inherent righteousnes Silas To be vtterly without it and void of it and a stranger from it As before verse 17. to bee free from sin signifieth a cleane riddance and deliuerance from all sin touching guiltinesse and rule of sinne so heere to bee free from righteousnesse is to want it and to bee without it wholly but yet not so as if vnregenerate persons had no kinde of righteousnesse for they haue a ciuill righteousnesse which consists in outward workes beefore men thus wee reade of Paul that as touching the righteousnes of the Law he was vnblameable euen then when hee was a Pharisie Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew That except our righteousnes exceed that which Pharisies haue wee cannot enter into the kingdome of Heauen The righteousnesse then which vnregenerate men are voide of it is Christian righteousnesse which is not in externall duties and obseruation before the world but in purenesse and cleannesse of heart before God Tim. What is the instructions from hence Silas First it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne the cause is for that they are vtterly without righteousnesse or grace which should hinder or stoppe their study and course in sinning As an vntamed Colt runncs headlong hauing no rider or bridle to stay him or as Children grow rude and wanton being without Tutors or guides so they which are free from righteousnesse which should bridle their nature must needs sinne Iustily and horribly Secondly it sheweth the miscrable condition of naturall and vnregenerate persons in that they are stript of all grace and so are wholly bound to sinne and kept vnder the heauy yoke of corrupt lustes The darkest night hath as much light as they haue grace the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue which should breede in all naturall men a desire to be out of this estate and a thankfulnesse in such as are already pulled out Thirdly it serues to confute two sortes of men First such as stand for liberty and freedome of will without grace because wee being before our regeneration altogether bondmen to sinne there cannot be therefore in vs any freedome of will unto goodnesse Secondly such as hold workes preparatiue in naturall men disposing them vnto grace whereas they being free from righteousnesse cannot doe any workes but sinnefull and sinnes seeing they merite death cannot dispose them vnto grace and life Tim. What is the other thing contayned in this text Sylas It is an argument to disswade and draw the godly from the seruice of sinne taken from the fruite of sin in this life which is shame and from the end of it after this life which is eternall death The argument may be thus framed All Christians stand bound to auoyd that which is filthy bringing them shame and that which is harmefull breeding their death but sin if it be serued and obeyed it will
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had speÌt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body theÌ shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentaÌce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
reward As souldiours endure much in hope of victory and spoile and merchants vppon expectation of a commodity in the end also husbandmen labour hald for a good haruest so should Gods children doe to attaine eternall life at last yea somuch the more and rather because of such an excellent and eternall glory in the end DIAL XIIII Verse 23. For the wages of sin is death but the guift of God is eternall life through Iesus Christ our Lord. Tim. WHat doeth this text contayne what is the scope and summe of it Sylas It proues that death followes sinne because it is the wages which is due vnto it and it also proues that life doeth follow good workes yet not so as death comes after sing for this follows by way of iustice but the other by free fauour Tim. What is meant here by sin by wages and by death Silas By sin is meant the corruption of nature beeing the matter and mother of all sinnes and it selfe a sin and by wages is meant properly victuals paid by the ãâã omaine Emperours to their souldiours as their wages in recompence of their seruice and by death is meant both natural violent and spirituall but especially eternall death all which in diuine iustice be as due to sinne as wages to soldiours Tim. Why is this death called the stipend or wages of sin Silas Because it is rendered as due and paid worthiiy to the merit of such as fight for their lusts euen as souldiours which warred for their Emperours deserued their stipend in that behalfe Tim. What consider ye in eternall death Silas Two things the substance and circumstance the substance of eternall death hath two parts First separation from Gods presence blisse and glory which is called in Scripture the casting out of his kingdome Secondly destruction of body and soule each to haue seuerall torments The circumstances be sixe first the place a pit a dungeon a prison a lake Secondly companions be the Diuels and his Angels and the whole route of the Reprobate Thirdly darkenesse blacker and thicker then that of Egypt there shall bee a continuall night Fourthly eternity euen as long as God endureth for the worme neuer dyeth nor the fire neuer goeth out Fifthly sinfull concurrences as hatred of God blasphemy despaire c. Lastly weeping and gnashing of teeth This wages though it be due to all sinne yet it is not rendred to all sin and sinners because this payment was exacted of Christ in behalfe of all elect beleeuers who are discharged from it in their owne persons Tim. What are the instructions that doe arise from hence Silas Three The first whereof doth concerne the vnrepentant who still serue sinne to warne them that betimes they shake off such a Lord as sinne is which renders such deadly and damnable wages For the performance whereof let them consider these foure thinges First that in respect of their sinnes past it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend Secondly a searching out and particular confession of such sins as haue raigned in them and made them worthy of so deep a punishment Thirdly great care and endeuour to refraine from occasions of such wickednesse in time to come and lastly to aske earnestly of God forgiuenesse through Christ and the grace of true repentance The second instruction doth concerne such as haue repented and left the seruice of sinne they are first to be thankfull to Christ who hath freed them from such a wretched wages due to their sinnes himselfe taking the whole punishment vpon him Secondly it prouokes them to humblenesse to remember what misery they haue escaped Thirdly it doth admonish them neuer to returne againe vnto the seruice of sinne but to study rather how to please such a redeemer which hath for giuen them such a debt after the example of the woman Luke 7 47. who loued much because much was forgiuen her Now the third and last generall instruction is that which concernes all men both good and bad who may learne from hence what a dangerous thing sinne is to which such wofull wages of due doth belong Secondly what a terrible thing Gods iustice is which doth repay such bitter recompence to such as offend against it Thirdly what cause there is for all Christians to tremble at the least motion of sinne in themselues and to auoide al occasions of sinning with all their power Finally this proueth all sinnes in their owne nature to be mortall and none to be veniall for he speaks of sins generally that death is their wages Tim. Tell vs now how he doth proue that eternall life doth belong to good workes Sil. Because the guift of God is eternall life through Iesus Christ our Lord. The which words doe affoorde vs this reason God doth freely giue eternall life to such as liue well and Christ Iesus merited it for them therefore they must at the last be brought to it Tim. But why doth not the Apostle say that eternall life is the wages of righteousnesse as he said before that eternall death is the wages of sinne Sil. If we had perfect righteousnes eternall life should be rendred vnto vs as wages because God hath said Do this and liue but wee haue it not for our owne righteousnesse is vnperfect and therefore in rigor of iustice deserues rather death then life Tim. But ere we goe any further satisfie me I pray you how these words ought to be read Sil. They haue these two seuerall readings first Eternall life is the gift of God and then they teach vs this lesson that eternall life doth follow our good workes and holy life as death followes sinne yet not as a due debt but as a free gift The second reading is thus The grace of God is eternall life and then it hath this meaning that true holinesse which God of his grace and free gift giueth vs is eternall life that is to say leadeth and bringeth vnto eternall life as a way bringeth a man to the place where he would be and as one must passe through the running place to the goale so by holinesse must all true Christians passe vnto life eternall this latter is the fitter and better reading more agreeing vnto the phrase and scope Tim. What doe ye call eternall life Silas The full fruition of celestiall ioyes without any possibility of loosing them so long as God himselfe liues And therefore are they called eternall because there is no end of them and they haue the name of life put vpon them to teach of what great value and price they bee of all earthly things life beeing most pleasant and precious Tim. What instructions are we to learne from hence Silas First we learne that our saluation is Gods free gift both as touching the beginning and end of it and comes not by our merites eyther in whole or in part Secondly Christians must encourage themselues to leade a
euer he heare and know the Law Silas It is true we haue these affections by Nature before we heare the Law for they are borne with vs yet they are saide to bee by the Law First because thereby they are laide open and made more knowne vnto vs. Secondly by it sinnes are accused condemned and made more greeuous insomuch as he that offends against the will of God once knowne hath the greater sinne Thirdly by the Law our sinneful affections are more irritated For the Law as a let in the way forbidding and withstanding them maketh them become more fierce vehement through the fault of our corrupt Nature which endeauoureth to do that which is forbid vnto it and to rebell when it is crossed by prohibitions and comminations of the Law Tim. What are we to learne from hence Silas That sinfull lusts are most venomous and poysonfull things being encreased by the Law which God appointed as a meane and remedie to restraine them Secondly the vse of the Law towards all vngodly men is to encrease and manifest their sinnes to cause them to know their sinnes and more eagerly to run after them Tim. What vse heereof Silas It admonisheth al what cause they haue to bee humbled in regard of their accursed Nature which causeth so good a thing as the Law to be occasion of more sinnes Tim. What is meant heere by members Silas The powers and faculties of soule and body in which sinfull affections worke mightily by an inwarde secret force not onely in the eares eyes hands mouth c. but in senses appetite will and in the vnderstanding and minde Tim. What are we to learne from hence Silas That the affections of sinne are no weake and feeble thinges but mighty and forceable to engender wicked works which may be declared by comparison of that force which mans seed hath in generation which al see to be operatiue and fruitful and by that seede which is cast into the earth which also is effectuall and full of force Secondly by the example of Gods children after their new byrth in whom their lustes had force to effect fearefull things as in Sarah Rebecca Noah Lot Dauid Peter Thirdly by the example of men vnregenerate who by the force of their lustes haue beene carried vnto monstrous iniquity as Caine Esau Ahab Iudas Seminarie Priests Iesuits Gunpowder Traitors Tim. What profit is to be made heereof to our selues Silas By consideration of the strength of sinne men should be much moued to get all the strength they can to resist such a mighty enemy Secondly it reproues secure Christians which striue not against it because they neuer thinke nor know how forcible a thing is and by their security are miserably oppressed by the tiranny of sin which keepeth them vnder as vassals Tim. What is meant heere by fruite to death Silas Sinfull workes which do deserue death and leade to death without repentance all sinneful desires thoughts wordes and workes be in their owne nature mortall and become veniall by grace onely Tim. What be our Lessons from hence Silas First that sinne hath eternal death yoaked to it Secondly the vnhappy estate of men vnregenerate all whose workes are mortiferous and deadly and this is the condition of our first marriage with sin that all the fruites that come of this marriage bee as Children dead borne Lastly this should moue in vs an earnest desire and care to be diuorced from the flesh that wee may passe ouer vnto Christ as vnto a new husband For howsoeuer carnall secure sinners doe not directly intend destruction as the end of their course yet Sathan intendeth it and the sinners themselues can reape no other fruite as Chap. 6 22 23. DIAL IIII. Verse 6. But now ye being deliuered from the law be being dead in whom ye were holden that ye should serue in newnesse of Spirite and not in the oldnesse of the letter Tim. VVHat doth this Text set foorth Silas The condition of our newe and latter marriage to Christ whose Spirite is effectuall in the faithfull to bring foorth fruites to God Tim. What things consider ye in this second marriage Silas Two things First the freedome from the Law and also from sinne our former husband Secondly fruitfullness in good workes by the Spirite of Christ their second husband Tim. What is it to bee deliuered from the law and what meaneth the Apostle by him that is dead Silas Heere is meant deliuerance from it as it is the strength and vigor of sinne to irritate and enrage it and not as it is the rule of a righteous life also by him that is dead is meant sinne which in the regenerate is saide to be dead though sinne still liue in them as wee vse to say of one stucke to death that hee is dead because hee cannot recouer or of one that hath his braine pan broken that hee cannot liue So is sinne dead it can neuer recouer that strength and power it was wont to haue before new birth Tim. Why doeye rather thinke the Apostle meanes sinne by that which is dead then the Law Silas Because it doth not agree with the nature of the law to bee dead it being a word of life comming from the liuing God but our sinnes are mortified and dead and then the law ceaseth to compell or to prouoke vnto euill notwithstanding this there is still vse of the Law towards men which be mortified because mortification is vnperfect therefore there is much in euery godly person to be repented of and reformed by the law Tim. In what sence may we be said to haue beene held of the law or sinne Silas Because our corruption is as a strong bonde or corde which holds all the faculties of our soule and body fast tyed and linked to it as we cannot stirre one inch from it till we bee conuerted And albeit regenerate persons haue sinne abiding in them by which they are hindred in their course and in some sort are held that is held backe with it yet they cannot be said to be held in their sinnes as when they were naturall men because sinne that bond that held them is now broken by the grace of mortification whereby the power of natiue in-bred corruption is greatly weakened Tim. If the godly be held of sinne otherwise then naturall men be shew vs where is the difference Sil. A naturall man is as one whom the Tyrant keepeth still in his owne hand and possession hauing the ful power ouer him a regenerate person is as one that hath escaped the bondage of a Tyrant and yet is still troubled and assaulted by him Take another comparison A naturall man is as one lying in prison fast bounde hand and foote held fast in bonds and chaines at the pleasure of his keeper but a regenerate person is as one that hath broken out of the prison and is at liberty yet still cumbred and clogged with some peece of his fetters
are not vnder the law he doeth now purpose to auoyde offence and for larger instruction to lay forth the true vse of the lawe both in respect of men vnregenerate and regenerate the vse of the law touching men vnregenerate is threefold First the true knowledge of sin which is shewed vs by the law this is in the seauenth verse Secondly the encrease or irritation of sin in the eight verse Thirdly death or the sence of Gods anger for sin in the 9. verse and other verses following Tim. How doeth the Apostle enter into this treatise to extoll and commend the vse of the law Sylas By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse vnto which in this verse hee doeth make an answere so as the parts of this text be two The first is an obiection moued by way of question in these wordes What shall we say then is the lawe sin The second is a replication or answere in the wordes following God forbid c. Tim. Tell vs nowe the summe of this obiection and from whence did it arise Silas The Summe is thus much Is the Law the cause of sinne For this is the meaning of these words Is the Law sinne that is to say doth the Law beget it bring it forth and leade vs vnto sin This obiection ariseth from this that Paul had taught that the affections of sinne were by the Law verse 5. which some aduersary belike taking hold of it did so wrest it or might so turne it as if hee had taught that the the Law did perswade to sinne and were the proper efficient cause of it which contumelious and reproachfull slander would haue touched God the Author Tim. What instruction may me gather from this part of the Text touching the Obiection Sil. These two First that no Doctrine can bee so sound nor so warily deliuered but malicious personnes will cauill and wrest it to a contrary meaning This proceeds from an hatred they beare vnto their teachers which causeth them that they distaste their doctrine and carpe at it Secondly the Ministers of Christ must bee careful and able not only to propound the truth soundly but to defende it against wicked obiections and cauillations otherwise there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it our nature being more prone to suck in error then to receiue the truth Tim. Tell vs now how the Apostle doth answere the former Obiection Sil. Two waies First by infiiciation or denial in these words God forbid which are wordes that vtter a loathing or detestation of such an impiety as to make the Law the cause of sinne as if he should say He was so far from doing any such thing as he did abhorre the motion or thought of any such Doctrine Tim. What instruction haue we from this part of Paules answere Sil. That it is our dutie when wee heare the truth of God depraued not onely to mislike it but to declare that we haue it in detestation and abhomination which serues to reprooue cold and indifferent Christians who can abide to heare the true Ministers of Christ and their Doctrine to be slaundered without any care or greefe like to Luke warme Laodiceans Tim. What is the next and second part of Paules ãâã Silas By argumentation and sound reason fetched taken from the contrary As thus The Law cannot bee the cause to beget and perswade sinne for that it is the Instrument to discouer it and make sinne knowne vnto vs detecting the deceits and assaults of such an enemie that wee beware of it as Paules Kinsman detected the treason of the Iewes against Paul Vpon which detection of sinne if sinne do the more rage and rebell in vs against the will of God this is not to be imputed to the Law but to our corrupt Nature which growes worse more fierce by that which should restraine and helpe it All this the Apostle proues by his owne example for he confesseth that there were some sinnes which hee knew not to be sinnes till the Law did reueale them vnto him to be so whereof he giues instance in lustes or in the euill motions of the minde suddenly conceiued vvithout the consent of our will of which he saith That had not the Law told him they had beene sinnes saying Thou shalt not Lust hee had not mistrusted them or thought them to be such greeuous matters as to bee offences of God and to deserue damnation I had not knowne lust except the Lord had saide c. Tim. What are wee to learne by this that the Apostle names himselfe and prooues these thinges by his owne experience Silas Two thing first it is lawfull for the Ministers of the worde to report what they haue learned by their owne experience in the matter of sin and saluation this is a great helpe and confirmation of the hearers if it bee truely and discreetly done Secondly this example of Paul directs all men to enter and go downe into themselues to get vnderstanding of their estate and case the reason is because till they come to see and feele howe corrupt and wretched they are through sinne they will neuer be humble nor perceiue what need they haue of Christ but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ as it hapned vnto this Apostle who being a Pharify before he desceÌded into himself and searched his heart by the light of Gods law he tooke himselfe to be righteous by the workes which he did and not onely neglected Christ but persecuted the doctrine of grace howbeit after the lawe had reuealed vnto him the corruption of his nature and shewed him that his euill desires though not consented to were sinnes and woorthy of death and after that he beleeued and considered this it greatly danted him made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing and that hee was a dead man without Christ. Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law for such cannot nor will not seeke after the grace and health of the Gospell Tim. Now ye haue told vs what we are to learn from the manner of his answere let vs heare what the matter of his answere will teach vs Silas It teacheth vs sundry things the first is a speciall office of the law which is to shew bewray sin vnto vs as by a glasse we come to see the spots of our face so by the law wee come to know our sinnes and as by the light of the Sun we discouer little moates so the light of Gods lawe detects euen the least offences against God or our neighbour this office of shewing sin vnto vs the law performes in sundry
reprooue such as doe thinke euill thoughts to be free also such as know euill thoughts to be sinnes and yet labour not to bridle and mortifie them and lastly it confutes the Papists which affirme that lust because it is vnuoluntary and naturall is not sinne vntill it be consented to by the will till then it is but fomes peccati set ad agonem Tim. What further instruction may we obserue out of this present Text Silas That in elect persons baptized and by the Spirite effectually regenerated concupiscence doth remaine as a sinne and a vicious thing the reason is because of it is written Thou shalt not lust which shewes it to be sinne else it should not be forbid nor called by the name of sinne as it is often in this Chapter yea in Paul being regenerate as verse 17 not alone for that it is the effect of sinne as the writing is called ones hand or the cause of sinne as death is tearmed pale but for that it is properly and truely sinne being a Rebell against the gouernment of the Spirite in the minde of godly persons Chap 7 23. and causeth death which springeth onely from sinne properly taken Rom. 5 13 14 c. Indeed it is forgiuen the elect touching guilt but the fault and spot is not remoued as the Conscience of the holiest persons may and doe witnesse to them Whereto agreeth Augustines testimony Concupiscentiae reatus in Baptismo soluiter sed infirmit as manet again ad Iuliam Concupiscentia minui consumi non potest It is therefore a nouell error in the Romish Synagogue repugnant to Scripture and antiquity to teach that Concupiscence both for guilt and corruption is quite abolished in the regenerate by which error they extenuate sinne extoll mans nature and free wil and ability to keepe the commandements also diminish the benefit of Christ his grace lesson our prayers and thankfulnes to God and our diligence and care to purge out such a staine as Concupiscence is DIAL VI. Verses 8 9. But sinne tooke occasion by the commandement and wrought in me all manner of concupiscence for without the Law sinne is dead for I was once aliue without the law but when the c. Tim. VVHat is the summe and purpose of this Text with the seuerall parts of it Silas It doth deliuer vnto vs the second vse of the law in respect of men which are vnregenerate whose sinne is encreased and irritated by the Law through the prauity and corruption of nature taking occasion by the Law more to rebell against God The parts of this Text are two the first is a proposition in these words But sinne tooke occasion the second is a reason in these words for without the Law sinne is dead Tim. Now come to expound the words and tell vs what is meant by the word Sinne and by Commandement Silas By sinne is meant corruption of nature or that originall lust which is the roote of all other sins which is eyther in thought word or deed in omission or commission and by Commandement is meant that Commandement mentioned in the former verse which forbiddeth lust and that when it is truely known and duely considered Tim. In what meaning is it said that sinne tooke occasion by this Commandement Sil. This that the law in it owne nature is so far from being the cause of sinnes and transgressions as it doth not so much as yeeld or giue any occasion of sinning but mans corrupt nature being irritated prouoked and stirred vp by the prohibitions of the Law once manifestly knowne doth snatch and take occasion thereby to become more fierce and to breake out into more foule sins And this is it which is meant by the word Wrought for the meaning is that mans corrupt nature by the knowledge of the Law which condemneth it in stead of being amended thereby doth beget and bring foorth sin and sinfull desires more abundantly Euen as Riuers flow from a Fountain and sparkles arise out of a furnace so corrupted nature engendreth more wicked lusts the more it sees it is restrained by the Law Tim. What is the doctrine or instruction from hence Silas It sets before vs the woefull and wretched condition of mans nature such as it is before new birth which appeares in this that the Law which should serue to call men to God doth make them the more to flye from him and to runne away headlong vnto sinne and death For as stubborne diseases as the Canker or Leprosie which by laying too of remedies become the worse euen such is the lust of our sinfull hearts encreased by the remedy Also as an vntamed Horse which the more he is spurred forwards the more he goeth backeward and as a wicked sonne who being commanded a duty doth the more labour against it euen so it fareth with our corrupt mindes they giue themselues the more to doe euill the more they be forbidden them and this doth bewray the most vntoward disposition of our croo ked nature altogether before grace receiued aduerse and estranged from God and all goodnesse Tim. What vse and profit is to be made of this doctrine Sil. First it taketh the whole fault of our sins from the Law and layeth it where it ought to bee euen vpon the naughtines of our nature For the Law is no more to be blamed by becomming the occasion of so great many euils then a Physition is to be blamed if vpon the forbidding cold drink vnto a sick man the patient should more feruently thirst after it Secondly that there is nothing so good but it may becom the ocasion through our own default of grieuous euils as God his workes his benefits his iudgements his creatures yea his Gospel his Sonne prooueth a stone of stumbling and a rocke of offence Tim. What other vse of this former Doctrine Silas The exceeding vicious quality of our poisoned Nature should cause all men by all possible meanes to seeke to haue it renewed Secondly such as haue their Nature already cured and chaunged by the grace of new byrth must see that there is cause for them to bee humbled both in regard that they were once vnder the power of this poysoned corruption and haue still the remnants of it sticking in them and soliciting them to offend Thirdly it must admonish all which come to heare Gods word to heare it with feare and prayer that they be not made the worse by it through the fault of their owne wicked nature Tim. What is meant heere by Concupiscence Silas By Concupiscence is meant actuall lusts or euill desires both vnvoluntary and voluntary For it is plainly distinguished from sinne which is originall Concupiscence as fruite from the roote And by all manner of Concupiscence is meant all euil desires and motions of all kindes and sorts either against holinesse required in the first or righteousnesse commanded in the second Table of the Law Tim. Were not these
stead of not stirring raging it doeth moue and trouble our mindes to see and to feele it For sin is neuer truely dead in any natural man but counterfotly and in seeming onely while the knowledge of the law is absent there is a true death of sin by the Holy Ghost as Chap 6. 2 3. and a dissembled death while the law is hid from vs. Tim. What doth the Apostle meane in the beginning of the 10. verse when he said he dyed Sylas That is while before hee seemed to himselfe to bee aliue nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation through the breach of the law hence came death not froÌ the law as he sheweth by his owne example Tim. What instruction haue we from hence Silas This that the law serueth to kil men by shewing and making them feele that they are dead and most wretched by reason of their sinnes Some are thus killed to destruction as Cayne Esau and Iudas and such as wholly despaire Others are killed vnto saluation as Paul and such as by their despaire are driuen to Christ when they are brought to see nothing in themselues saue matter of eternall misery and bee out of hope euer to bee saued by any goodnesse or strength in themselues this causeth them to looke about for succour from elsewhere DIAL VII Verses 10 11. The same commandement which was ordayned to life was found to be vnto me vnto death 11. For sin tooke occasion by the commaundement and deceiued mee and thereby slew me Tim. VVHat is the drift of this text Sil. To prooue that the lawe is not properly the cause of death but sinne verse 10. and withall to shew how it is that sinne did slay and kill Paul namely by deceiuing him verse 11. he cleareth nowe the lawe from being cause os destruction as before from being cause of sin Tim. How is it proued that the law is not the cause of death and of Gods wrath Silas Because on Gods part it was ordained vnto this end that it might giue life but sinnefull lustes stirred vp in Paul by occasion of the law deceiued him and by that deceiuing slue him spiritually so sin is the proper cause and by it selfe of death law is the occasion only that by the deceit of sin abusing it Tim. In what meaning doth the Apostle say that the commandement is ordayned to life Silas It teacheth what end and vse there is of the lawe in respect of it owne nature that is if so it be obserued it doeth giue life eternall For so it forbiddeth euill things and commandeth good things as it propoundeth the promise of life to the perfect doers of it as it is written He that doth these things shall liue in them Leuit. 18 5. Indeed the Apostle sayth Gal. 3 21. That the lawe cannot giue life and Rom. 8 3. that it is impossible for the law to giue life But the fault hereof is not in the nature of the law which of it selfe is a worde and oracle of life like to the fountaine whence it flowed but in our weaknesse which cannot fulfill the perfect righteousnesse of the law whence it is that it cannot giue life as the Sunne cannot giue light to him that hath no eyes to see it nor Christ cannot giue righteousnes to him that hath no faith to receiue it Tim. How doeth the Apostle meane that the commaundement was found to be to him to death Silas Thus much that at length he felt it to be so for the law when he rightly vnderstood it made him perceiue that hauing in it owne nature a good vse euen to giue life that accidentally and besides the nature of the law it proued to him the cause of death insomuch as by breaking it he felt himselfe guilty of death and damnation For the proper cause of death and damnation it is sin or our natural corruption deceiuing vs which abusing the ministry of the law by being stirred vp by it the more brings forth of it owne nature properly and by it selfe death and damnation Thus sin as the true cause doeth produce death and the law occasionally doth produce it Tim. Open this somewhat more playnly and fully vnto vs how death comes of sin by the occasion of the law and how sinne deceiued Paul the Apostle being in his Pharisaisme Sylas Thus when wee begin to knowe the law rightly we see and feele our sinnes which before wee did not and that thereby wee are woorthily adiudged to damnation in hell fire This cannot bee carnestly thought on but that it will bring vs to some taste of destruction in which respect though wee doe liue in our bodies yet we are said to bee slaine by sin and to be dead For as a malefactor condemned who by feare feeling of his death approaching looking for it euery minute with terrour may be said to tast of death and to die before he be dead so it was with Paul being vnregenerate and so it is with all the elect when the law hath effectually conuicted them of death through sin they haue a sence of death eternall which breedeth great heauines and disquietnes in their minds Tim. What instruction is to be gathered from hence Silas That there is none of yeares which are partakers of the life of Christ and of his righteousnesse vntill by the preaching of the lawe they haue such a sence in regard of their sinnes that they feele themselues dead this is the course that God taketh with all his children to kill them before hee make them aliue to humble them in feeling of their own dead-sick and damnable estate before he heale them and saue them The reason hereof is because till men be brought to a through-sight sence of their own dsmnation they will neuer secke after Christ nor desire him without which they can neuer finde him nor haue him God hauing so ordained it that by seeking we shall find him Secondly the health and saluation by Christ becomes more sweete and precious to men that first haue felt themselues lost and damned without him as health is more pleasant after sicknesse liberty after bond plenty after scarsity faire weather after foule peace after warre therefore to haue his grace highly esteemed God vseth to bring them very low that shall enioy it Tim. What is the vse of this Doctrine Sil. First to stir vp secure sinners to labour much to be brought to the feeling of their owne deserued damnation that they may become capable of the grace of Christ vnto saluation Secondly to comfort those which bee humbled to Hell gates in the sence of their sinnes seeing by this meanes God is a preparing of them for his Sonne to become meete to bee his members by faith Lastly to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes to be thankfull in word and deed for such a deliuereance This is
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades meÌ that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
our selues and to think that we haue kept the Law Ninthly our sinfull Nature frames it selfe glad to heare the Law yet continually drawes from the obedience of it Lastly it perswadeth vs that there is more ease pleasure in following our lusts then in obeying Gods Law There be other ãâã inumerable whereby sin vseth to deceiue men yet these be common and most dangerous which I haue named Tim. What profit is to he made of this doctrine Silas It reproues such as are ignorant of the Nature of sin not so much as knowing that it is deceitfull Also such as knowing this yet suspect it not but are secure not prouiding and arming themselues against the slights of sin Secondly it teacheth all men what need they haue of wisedome and warinesse and all good circumspection considering what a deceitful enemy they haue within their owne bosome and how many wisemen haue bin deceiued and how easie a thing it is to be deceiued and what danger it is to be deceiued therefore watch take heede and pray continually DIAL VIII Verse 12. Wherefore the Law is holy and that commandement is holy and iust and good Tim. VVHat is the Sum of these words Silas A conclusion of the things said before coÌ cluding the Law not to be the cause of sinne by a reason fetched from the property of the Law thus The Law is good and holy therefore cannot be the cause of sin For howsoeuer it doth detect shew sin and doth irritate encrease it in naturall men yet the fault is not in the law which is iust but in our selues which abuse it Nowe whatsoeuer is the cause of sinne must needes bee it selfe sinfull and vniust Therefore a Law iust and holy cannot beget sinne which is filthy Tim. What Law and commandement doth he meane heere in this Text Silas He meaneth the morall Law deliuered by Moses vnto the people and by commaundement must bee meant that commandement which forbiddeth Lust and condemnes it as sinne The reason why hee mentioneth both Lawe and Commaundement is to shew that these properties heere named do agree to the whole Law to euerie part of it For if the Law be holy it doeth follow necessarily that euery commandement is so and on the contrary if any one commandement bee holie iust and good the whole law must be so The reason why he singled out that commandement which forbids Lust is because it needed clearing And heereunto our Apostle borroweth these properties of the Law from Psal. 19 7 8 9. where it is written that the Law of God is vndefiled his testimonies pure his iudgements righteous c. Tim. What is meant heere by holy and in what respect is the Law called holy Sil. By holy is meant that which is pure and vndefiled seucred from all pollution of falshood lies sins and errors To which purpose it is likened to filuer tried in the fire seauen times Psa. 12. 6. and to the light of the Sunne Ps. 119. The respects for which it is called holy bee fiue First God the author of the law is most holy Secondly it was published by the ministry of the holy Angels Thirdly Moses the penman and the Prophets the interpreters of it were holy 4. The matter holy to wit all duties to God or man And lastly the end it aimes at is to make a people holy to God Therefore it must needs be holy Tim. In what sence and respect is the Law called Iust and Good Silas It is called Iust first because it is righteous hauing in it no wrong or iniquity Secondly it teacheth iust things Thirdly it proceedeth from a iust God 4. It is able to iustifie such as perfectly keepe it Fiftly it iustly denounceth death to them that break it Also it is called good First because it liketh alloweth and beareth with no euil Secondly it she weth vs euery good way which we are to walk And lastly it hath promises of many good things both temporal and eternal for this life and for a better Tim. How else can ye fit these properties to the Law Silas Thus It is holy because holinesse towards God is taught in the first Table of the Law Iust because Iustice towards our Neighbor is taught in the second Table and because the good and perfect way is taught in both the Tables as also God the chiefe good who and what he is and what he willeth Tim. What is the vse and profit wee are to make vnto our selues from these properties of the Law Sil. Verie many and manyfold First it sharply reproueth them which thinke or speake reproachfullie of the Doctrine of Gods Law Secondly it doth admonish vs with delight reuerence and loue to thinke and speake to reade and heare it beeing so highly praised of Gods owne mouth Thirdly it prooues the Scripture of the Law to bee inspired of God whose Image it beares being like himself in his most glorious properties Fourthly it commendeth to vs the great mercie of God sets forth the great dignity of his people in hauing a Law so holy and iust giuen vnto them Fiftly it encourageth all Christians to be verie studious in the Lawe to learne it and carefully to practise it being a rule so right pure Sixtly it bewrayeth what a filthy and foule thing sinne is that is contrary vnto so holy a Law Seauenthly it informes all men that they ought to beare with and to brooke the seuere Discipline of the Law because it is good and iust Eightly heereby all men must be warned to stand with Gods Law against their dearest lustes to condemne whatsoeuer the Lawe condemneth and to praise whatsoeuer the law praiseth Ninthly here is a paterne for Teachers how to frame their Doctrine to see that it be holy iust and good aswel as for hearers how to frame their conuersation to look to it that it be such as the Law is for till it be such it is neuer holy iust Tenthly that wee must haue in honour and estimation not onely the word of the Law but euerie portion of it it being throughout like it selfe Lastly we see here what to iudge of the Gospell namely that it is a Doctrine ful of goodnesse Iustice and holinesse woorthy of all loue and obedience For if the Law be holy sure the Gospel is no lesse For it is from the same Authour penned by as holy instrumentes and Secretaries containing matter most Diuine and holy euen redemption by Christ and not onely tending vnto but seruing to make vs holy effecting it in vs being the power of God to saluation so to Sanctification which is one part of Saluation as Iustification is the other which wee attaine by the Gospell onely Rom. 1 16 17. DIAL IX Verse 13. Was that then which is good made death vnto me God forbid For sinne that it might appeare sin wrought death in me by that which is good that sinne might be out of measure
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law theÌ feared death by the breaking of it therefore shew me at what time it was that the lawe wrought in him this feeling of death by reason of his transgressions aginst it Sylas This hapned vnto him vppon all presumptions euen a little afore his conuersion after that Christ had met him in the way as hee went to Damascus and had begun to humble him by terrible actions words and sights committing him ouer for further direction vnto Ananias By whose ministry he was broght and made to see two things amongst many others First that the good woorkes which he did before his conuersion they did not proceed from faith and charity and therefore in the sight of God they were no better then sins Secondly he was instructed to know the meaning of that commandement which forbiddeth lust to wit that all sodaine motions and desires of the minde deserue damnation in strictnesse of iustice now being made to perceiue this that his best righteousnesse was but iniquity with God and that his heart had beene full of euill affections and motions in the sight of God howsoeuer his life had beene without blame in the sight of men these things I say being beleeued and eainestly thought of with application to himselfe of the threatnings of the law against his inward and secret corruptions and hipocrisie brought him to see and feele himselfe to be in the case of a fellon condemned to dye euen a most miserable and dead man without the grace of God in Iesus Christ this was the beginning of his conuersion Tim. Tell vs now what instructions wee are to gather from all this Silas Two first that it is a mans owne sin which produceth and begetteth his death the law onely sheweth a man his sinne conuict him of it and maketh him feele himselfe guilty of death prouoking him by his own fault to doe that which shall more deserue condemnation For as an earthly King hearing of some subiects apt to mutiny and rebellion giues his commaundement to them to forbeare assembling to weare no weapons vppon paine of death hereby they are made the more rumultuous are apprehended conuicted as guilty of the breach of the Kings edict and therefore executed whereof their rebellious mind is the proper cause the kings commandement onely an accidentall cause so it is with the law it is but the accidentall cause of our destruction which properly commeth from our sins Secondly we are taught that whosoeuer God meaneth to bring
children of this world meere natural men are called carnall absolutely because they are in the flesh and walke after the flesh sauouring the things of the flesh being wholy carnall and sinfull in all their wayes serning diuers lusts and pleasures Secondly the children of God beeing renued by the Spirit are called carnall after a sort either comparatiuely because they haue more flesh and corruption then grace as the Corinthians 1 Cor. 3 2. or else partially or in part because they are still obnoxious to the infirmities of the flesh and haue not the Spirite and grace without euill concupiscence and lustes as Paul was Rom. 7 22. Tim. In what meaning is it sayd that hee was sold vnder sinne Sylas That he was captiue to sin under the power of it as a seruant or slaue bought with a price is in the power of him that bought himê for it is a borrowed speech from such tyrants as buy others with their money whome they may vse as slaues at their will Into this bondage we come two wayes First by nature being borne such Secondly by election and choise willingly yeelding our selues vnder this dominion of sinne euery meere man is the seruant of sin both these wayes beeing the children of wrath by nature and afterwards willingly obeying the lusts of sin Tim. But Paul being already freed by grace how can he be called the bondman of sin Sylas There is a double bondage to this tyrant sinne voluntary as in Ahab who solde himself to do cull in the sight of the Lord Such a bondman was Paul before his conuersion in al thinges and readily obeying sin And vnuoluntary when one sometime obeyes the will of this tyrant sin but it is vnwillingly Such a bondman was Paul in the estate of regeneration also all other Saints for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not as himselfe expounds it in the wordes sollowing Tim. Now shewe vs for what purposes God doeth still keepe his children in bondage seeing hee coulde at once haue giuen the ãâã perfect liberty Sil. First for abating their pride Secondly for stirring vs vp to feruent prayer Thirdly for keeping vs from sloathsulnesse hauing such an enemy within vs. Fourthly for manifesting Gods power in vpholding vs. Lastly for exercising mutuall charity and compassion in bearing and forgiuing and pittying comforting and strengthning one another Tim. Now shew vs what profit we are to make by the consideration of these things Sylas First all Gods children must take knowledge of their estate that though they are regenerate yet they are still carnall sold vnder sin both in regard of originall sin and actuall infirmities Secondly let them continually make faithfull prayers vnto God for the ayde of his grace for to maister the flesh Thirdly it behooueth them to be watchfull not onely hauing such an enemy as sin in their own bosome but through sinne the deuill ready to mingle himselfe with all their thoughts Fourthly let euery man suspect euery thing that commeth of himselfe least it smel and rellish of the flesh not easily approuing ought that is pleasing vnto him without serious and narrow examination Fiftly whensoeuer we are afflicted let vs know that there may be just cause giuen by vs though wee cannot see it and therefore forbeare to complaine of God Sixtly seeing regenerate men are so bound to sinne that they cannot vse that liberty of will which they haue by grace how much lesse is there any power of free will in men vnregenerate Lastly let the remeÌbrance of our wofull captiuity cause vs to strlue and sigh after perfect liberty and in the meane space to walk watchfully and humbly both before God and men and in our owne eies for wee are like to captiues which after hard bondage haue some liberty yet in signe of captiuity carry an yron chaine or a fetter to clog them so are Gods best children freed as they beare stil the clog and chain of corruption for their better humbling and continuall exercise DIAL III. Verse 15. For I allow not that which I do for what I wold that I do not but what I hate that I do Tim. VVHat ãâã the purpose and drift of this Text Silas The Apostle Paul intendeth in his owne person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace the which he setteth forth by rehearsing three sharpe assaults like three strong fits of an Ague which his flesh and corruption did make against his minde being renued by the Spirit The first assault is that he found in himselfe two contrary grounds of his actions to wit Originall sinne still abiding in his nature and his regenerate wil wrestling like the two twins in Rebeccaes wombe the one made him hate God and do that which is euill the other caused him to hate euill and to will that which is good vnto verse 18. The second assault was that when his purpose and will was good it had no good effect but a quite repugnant and contrary effect verse 19 20. The third is that hee felt two contrary Lawes enforcing him the one vnto holinesse and life the other vnto sinne and death Verse 21 22 23. Tim. Tell vs now what is the Sum of this present Text Silas Thus much that though his heart being renued did abhorre all euill and approoue good things only yet through sinne dwelling in him he was violently drawne to those euill things which he abhorred from those good things which he allowed which proues his former complaint to be true for hee did thinges quite contrary to his iudgement and will through the force of flesh remaining haling and carrying awry Tim. What be the parts of this Text Silas Two First he generally propoundeth the strife betweene his will being good by grace and his nature remaining corrupt in the 15. verse Secondly hee doth more particularly and distinctly lay downe both the parts and members of this strife in verses 16 17. Tim. Now come to expound the words and tell vs what is heere meant by allowing I allow not Silas The word in the Originall Text is I know not which signifieth not onely thus much I allowe not or approue not but I hate abhorre and condemne as it is expounded in this verse But what I hate Tim. What doth he vnderstand by That which I do Silas Not a wicked life or any sin willingly committed and done wilfully against Conscience for Paul being conuerted neither did nor could do so but he meaneth first sinfull thoughtes and motions sweruing from the Law of God or defect in his loue towards God and men Secondly sinfull affections as anger enuy pride and such like Lastly some things done in outward actions repugnant to Gods will and his owne Tim. But vnder these words That which I do may wee not comprehend crimes notorious sinnes Silas We
was such as is the manhood and nature of euery other man Secondly to shewe vs that howsoeuer a naturall eye could see nothing but the forme of a man yet that he had another euen a diuine nature not to be perceiued but by the eye of faith Tim. Why is sin added here and put to flesh Sil. First because humane nature as we beare it is corrupted with sin but Christ tooke it pure without sin Secondly our nature as Christ tooke it though it were free from the contagion of sin yet it was not free from the effects and fruites of sin for he was subiect to hunger thirst cold nakednesse wearinesse and death it selfe which because they are the necessarie consequents of sin therefore are they here called by the name of sin Tim. What is the instruction that ariseth from these words being thus opened Silas That Christ was truely incarnate and made man for our sakes as God taking mercy on lost mankind is the efficient cause of our freedome so his Son sent is the materiall cause of our freedome Tim. Wherefore was the Son of God rather to take humane nature then the nature of Angels Silas Because the purpose of God was to redeeme and saue not the Angels but mankinde which as it doeth expresse the greatnes of Gods loue to man so it must greatly excite and stirre vp mans loue to God for it is very considerable that men and Angels are both sinners yet the remedy was allowed to vs. Tim. But wherefore was the Son of God to take mans nature pure without sin Sil. Because otherwise he could neither haue been made a sacrifice for vs nor righteousnesse to vs for had hee had our nature with the least sin hee could not onely haue bin no Sauiour to vs but himselfe should haue stood in neede of a Sauior and in stead of giuing righteousnesse to others must haue receiued righteousnes from another Tim. But how was it possible to seuer sin and our nature one from the other Sil. Well enough he that seuered them in the first Adam by creation could tell how to seuer them in the second Adam by incarnation as hee will at length seuer them in all beleeuers at their glorification sin being but an accident which may bee separated without hurt to the subiect Tim. What is the vse of this Sil. First to moue vs to blesse God who hath giuen vs a Sauior holy and separated from sin and sinners Secondly to hunger and thirst after the sanctity and purenesse of Christs humane nature seeing wee haue so great need of it to couer our most vnholy and defiled nature the infection whereof alone is enough to condemne vs without this remedy Tim. What was it that Christ did for vs being made man Sil. He did for sin condemne sin in the flesh Tim. What is meant here by condemne Silas Not to punish or exact punishment for sin but to abolish and take away sin at once out of mans nature as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it as condemned persons vse to be taken out of the world that they may be no more so is sin from vs by the imputation of Christs perfectly sanctified manhood for though sin remaine in the godly yet it is as if it were not being not imputed as Augustine sayed Quicquid ille non imputare decreuit sic est quasi non fuerat Tim. What is to be vnderstood by this word when he sayth for sinne Silas Some interprete for sin of sin because sin did vniustly set vpon Christ to get him to dye and to bee crucified see Iohn 16 9. Secondly for sin by some doeth signifie for remission of sinnes Rom. 5 6 8. Thirdly some interprete for sin to be a sacrifice for sin 2 Cor. 5 21. but I take it this word for sinne must bee ioyned to the word sent and then it noteth the finall cause or ende for the which Christ became man namely to take away chase and driue sin out of our nature which hee tooke vpon him for this text speaketh of his incarnation and not of his sacrifice and death Tim. What is our instruction then from these last words Sylas This that all true Christians stand in extreame neede not onely of his passion and death in being made a curse or of his perfect obedience in doing the wil of God in his life but of his very incarnation and of his most holy and pure manhood because otherwise it is not possible that euer any beleeuing Christian should be saued but that they should all perish and Christ with whatsoeuer he is or hath as by testimony of Scripture giuen to vs ordained for vs and our Saluation Tim. Why doe ye say sa howe can they perish for whome Christ dyed and for whome he hath kept the law Silas Because none can haue eternall life in Heauen vnlesse they haue the absolute perfect righteousnesse which the law exacteth one principall part whereof is the perfect intregity of our nature our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law so as there bee not the least inclination or pronnesse to any euill but a through disposition to euery good thing This full perfection the law is not able as we haue heard to effect worke in vs because it is weake through our corruption wherby we are made vnable to answere it And therefore if we should not finde this perfect righteousnesse and integrity which the law requireth of them that are to liue for euer in the humane nature of Christ and haue it allowed and giuen to such as doc beleeue in him it were vnpossible that any should bee saued because nothing that is vncleane and vnholy shall enter into the new Ierusalem Reuel 21 27. and our nature euen after regeneration and faith it is still defiled by the remainder of sinne Howbeit Christ is not deuided he that hath one part of his Mediatorship hath the whole like a Ladder where no one stale can be lacking Tim. What profit is there to be made of this Silas First it teacheth Christians to be no lesse thankefull for Christs incarnation then for his passion Secondly it serucs to humble euen the godliest that are to thinke vpon their dwelling and remaining sinne for the abolishing whereof God must defcend and bee made man Thirdly it helpes to comfort the weake ones wheÌ they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them and prouokes them to sinne against God Let them by a true faith consider of Christ his most perfect naturall innocency that it is no lesse reckoned to them for healing their defiled nature then his obedience and sufferings for remission of actuall sinnes and acquiting them from eternall destruction DIAL IIII. Verse 4. That the righteousnesse of the law might be fulfilled Silas First it ouerthrowes all Popish additions of mens
become his members hee bestoweth his benefits by his spirit giuing them righteousnesse holinesse peace ioy and life Fourthly he putteth his spirit into them to direct and gouerne them in the wayes of God that they may do the workes pleasing to him Note this that these seuerall actions of faith and of the spirite howsoeuer in the order of causes some go before others followe and some are felt of vs before others yet in respect of time they are all wrought togither Tim. What instructions are we to learne from this spirituall vnion Silas First we learne what a noble worke our Vnion with Christ is vnto which are required so many seuerall actions both of faith and of the spirit Secondly we are taught that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ. Thirdly it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances his ours togither or to be nothing else but an agreement between minds and wils such as may bee betweene friends or man and wife or Prince and subiect Lastly it doth admonish all men what a needfull thing it is to be endued with faith and the spirit seeing without these there can be no vnion had with Christ. Tim. And if wee haue no vnion with Christ through the spirit and faith can we not be Christians Silas Without this vnion wee may bee Christians by profession and before men but before God we cannot for it is plainly saide If we haue not the spirit of Christ wee are none of his And if we neither haue Christs spirite nor be none of his we cannot be Christians otherwise then in name for as a branch and a member are saide to liue so long as they do partake in the iuice of the Vine and life of the body from whence beeing seuered they are dead and withered cut off and cast out so it is with vs we haue the life of a Christian by being Christs and hauing his spirit Iohn 15 1 2 3. Gal. 2 20. Tim. What profit are we to make of this point that euerie true Christian is one with Christ hath his spirit Silas First this reprooues such as vse to excuse their sinnes by saying they are flesh and bloud and not spirituall which is as much to say as that they are no Christians for if they be of the body of Christ they must of necessity haue his spirit and be spirituall Secondly it reproues the Papists that withhold the Scriptures from Gods people vppon pretence that they haue not Gods spirit they might euen as wel say that they are no Christians For to be a member of Christ and to be led by the spirit of Christ they be things that go necessarily together cannot be puld asunder no more theÌ can a liuing member of a naturall body bee seuered from the soule euen so can no Christian be without Christs spirit Lastly this reproues such as say we must alwaies doubt whether we haue the spirit of Christ or no which wee ought no more to doubt of then whether wee bee Christians or no. Tim. I but many pretend themselues to be one with Christ and to haue his spirit and so to bee good Christians which yet are not How then shall we be sure of these things Sil. We shall surely know it by the effects of our spirituall vnion to wit Iustification and the fruits thereof as they are laide forth Rom. 5 1 2 3 4. 5 11. Also by the effects of our Sanctification as they are laid forth Rom. 7 16 17 18 19 20. Psal. 15. throughout 2 Pet. 1 6 7. DIAL IIII. Verse 10. And if Christ be in you the bodye is dead because of sin but the Spirit is life for righteousnesse sake Tim. VVHat doth this Text containe Silas A comfortable conclusion drawne from the spirituall vnion which the beleeuers haue with Christ as thus The faithfull which haue Christ dwelling in them by his spirit may bee certaine of the saluation of their souls without all perplexed doubting wauering and feare of condemnation Tim. In what manner and how is this conclusion of comfort brought in Silas By a Prolepsis or preoccupation by the preuenting a secret Obiection which he propoundeth and answereth The Obiection is this To what end is it to bee Christs and to haue his Spirit in vs sithence we must die as others Vnto which obiection the Apostle answereth that our bodies indeed because of sinne stil remaining in them are dead or mortall but the Spirit is life because of righteousnesse This text then hath two parts an obiection and an answer to it Tim. Now to the words and tell vs what is meant by this particle If Silas This particle If signifieth forsomuch it doubteth not it reasoneth affirmeth or demonstratiuely concludeth An argumentatiueparticle or word and not dubitatiue Tim. What is it for Christ to be in vs Sil. It is all one with our beeing in him both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members Tim. What is heere meant by Body and by Dead As also why is this added Because of sin Silas By body some vnderstand the flesh or vnregenerate part of man figuratiuely but it would bee taken properly for that part of man called the body The reason is because body is neuer found put for sinne without some addition also by dead is signified mortall or subiect to death Rom. 6. 12. or fraile corruptible Phil. 3. 21. 1 Cor. 15. moreouer sin is added to shewe the true cause of mortality to wit sin which brought in death Gen. 3 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne therefore they be obnoxious and lyeable to death Tim. What doth righteousnes signifie Silas It well may be interpreted either of Christs righteousnesse imputed to faith or of righteousnesse inherent and begun in our hearts by the regenerating Spirit If wee take it of the former the sence will be thus much viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer because hee being iustified and freed from guilt of sin is also thereby to be absolued and set free from death eternall which being remooued life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed Rom. 1. 17. The iust by faith shall liue Rom. 5. 18. But if wee take the latter sence then it will haue this seÌce not as any meritorious cause of it but because it is a certaine vndeceiueable signe of imputed righteousnesse to which life eternall belongs also of Christ his spirite dwelling in vs and of our communion with Christ al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life as trees known by the fruite Tim. What instructions do arise from hence Silas The first is this that all men euen the godly are fraile
manifold is it Silas Two-fold It is the inheritance eyther of glory or of dominion and power The inheritance of glory is this that after his death he being risen and ascended into Heauen he liueth there most blessedly and gloriously his body and soule being wholy freed from all infirmities and temptations and filled with all ioy and glorious brightnes euen like the Sunne in the Firmament also his inheritance of dominion and power consists in this that in his humane nature he is exalted and listed vp aboue all principalities and powers and euery name that is named in earth hauing all creatures and the Church it selfe subiect to him as vnto their head Ephe. 2 21 22. Phil. 2 9. Notwithstanding although that the elect be partakers of this double inheritance of Christ yet they are not partakers in equall degree For Christ raigneth in Heauen as Gods onely and first begotten but the faithfull are but adopted children Phil. 3 21. Reuel 3 21. Reuel 2 26. Rom. 8 29. By al this then appeareth that the children of God are very honourable personnages because their dignity is not carnall and earthly such as may wither and perish but spirituall and heauenly such as endureth for euer Tim. What vse and profit may be made of this Silas First it should admonish the faithful not to behaue themselues basely by making themselues seruants to their filthy lusts but endeauouring to follow the direction of the Spirite in all things 1. Iohn 3 2. 2. Pet. 3 11. Secondly not to take any leaue vnto our selues to thinke of or deale basely with such excellent personnages as Gods children be Tim. But tell me I pray you doe these honourable and worthy personnages giue any Scutchion or Coate-Armour Silas That they doe the feild and ground whereof is Azure and Gules for they are celestiall creatures borne from aboue Iohn 1 13. And they are a people purchased by the bloud of Christ Acts. 20 28. The partes of this armour be many and seuerall First in their Armour they giue the Eagle in respect of their aspyring aloft as it is written Where the carkasse is there will the Eagle resort Luke 17 37. Secondly they giue an Helmet or Anchor to wit their Hope which stayes their soules against all the Waues of temptation Heb. 6 19. Thirdly they giue a Lyon because of their Christian fortitude despising all threatnings and dangers Prou. 28 1. The Righteous are bolde as a Lyon The fourth is the band of Charity which knits together the faithfull as many stickes tied fast togither with one band Col. 3 14. Fiftly they giue a Sheepe to witnesse their meekenesse and obedience Iohn 10 27. My Sheepe heare my voice follow me Sixtly they giue a Doue to witnesse and represent their simplicity and innocency Math. 10 16. Be innocent as Doues And lastly they giue the Serpent to signifie their godly prouidence and wisedome to forecast and preuent dangers Math. 10 16. Bee wise as Serpents Vnto all which may be added the girdle of verity the sword of the Spirit and the breast-plate of righteousnesse Ephe. 6 14 17. Tim. What is the morall or meaning of this their Coate-Armour Sil. It serueth to put all Gods children in minde that if they will walke worthy of that their honourable and worthy calling they must expresse and shew forth a true faith a firme hope vnfained loue Christian courage meeke obedience innocent simplicity Serpentine wisedome and generally an heauenly purity in all partes of their conuersation as they may honour the house and stocke to which they belong and of which they come DIAL XVII Verse 17. last part If so be that wee suffer with him that we may also be glorified with him Tim. VVHat doth this text containe Silas At this Text the second parte of the Chapter beginneth concerning consolation vnto such as are vnder the Crosse and suffer for Christ. Hitherto hath continued the first part of the chap ter wherein blessed Paul hath ministred comforte to the faithfull against the remainder of their sinfull corruption and earnestly exhorted them to the diligent mortification of all their sinfull lustes and corruptions not to beare with these though they feare no condemnation from them Now the Apostle vseth a transition passing forwards to that part of the Chapter which strengthneth the Saints against the bitternesse of the Crosse and exhorteth them to be constant in the bearing of it without fainting or being weary in their minds Tim. How doe these words depend vpon the matter contained in the verse going before Silas Hee had saide a little before that the sonnes of God are sure for euer to liue in heauenly glory now he proueth it by a fresh and new reason taken from the vse of afflictions that the beleeuing Romanes and other the sons of God shall be inheritors because they haue taken vp their Crosse. This reason may bee framed two waies and both very good First by inferring the coÌsequence or that which comes after by an antecedent which necessarily goeth before as thus They which shall be glorified in Heauen must suffer afflictions heere for Christ But yee Romanes which are the sonnes of God doe suffer afflictions for Christ ye are therefore sure to be glorified with him The strength of this reason dependeth vpon the authority of the worde of God affirming that such as dye with Christ shall raigne with him and that such as suffer with him shall bee glorified with him 2. Tim. 2 12. Which is the selfe same thing which is here saide in our text if with that great learned man Peter Martyr wee reade as wee may for these words if so be seeing that or because The second way how this reason may be framed is by a reasoning froÌ the lesse vnto the greater after this fashion If ye bee partakers with Christ in his Crosse and in his sufferings yee shall much more be partakers with him in his kingdome and glory Thus Chrysostom gathereth the argument Tim. Tell vs now the sum of this sentence Sil. It is thus much that so many as are vouchsafed this mercy valiantly to endure tribulation for the Gospell thereby they may bee well assured that they shall inherit eternall glory God meanes to crowne all such as take vp the Crosse. Tim. What Instructions are we to learne from hence Sil. Two First it doth admonish vs what the condition state of the Children of God is in this life is namely this that that way which Christ passed from this life into his glory by the same way must they passe this life vnto glory euen by tribulations and afflictions whereof there is very plentifull proofe in many places of the Scripture as Math. 10 37. Luke 14 26. Acts 14. 22. 2 Tim. 3 12. Heb. 12 5 6. The causes why Gods will is to haue it so are sundry and many but these are the chiefe First for the triall of their Faith in God and also of their loue towards God 1 Pet. 1 7.
simply and absolutely as they are in themselues they are greeuous and a burthen too heauy for vs to beare For Ezekiah vnder the burthen of his afflictions mourned Dauid fainted Iob cursed the day of his birth Peter for feare of the crosse denied his Lord. If the Crosse made such Champions to stoope how should we not feare such a burthen especially when it shall come to the fiery triall and Christians must be put to fight against sinne to bloud Tim. What profit is to be made of this Doctrine Silas First to admonish Christians that it standeth them vpon well to prepare themselues against the time of the Crosse it being a thing so burthensome It was good counsell which Salomon gaue My sonne faith hee prepare thy souls against the day of afflictions And againe In thy prosperity thinke vppon the time of aduersity Ecclesiastes 7 verse 16. Secondly seeing affliction is so heauy let men be well aduised that where no cause is they cast not themselues into troubles 1. Pet. 1 6. For this is great rashnesse and will breede no comfort but late repentance Thirdly if the Crosse of afflictions bee sent vpon you by God yet despaire not though it bee heauy suspecting your owne strength but flye vnto the holy Spirite of God for ayde and strength as men vnder waighty burthens crye for helpe so must the children of God doe the more heauy they feele the burthen of afflictions the more earnestly they must call to God for helpe Tim. But how can Gods children be sure that the holy Spirite of God can helpe them Silas He will because it is the office of the Spirite to helpe our infirmities as it is said in this Text also he can well helpe them because beeing the mighty God hee is stronger then all that is against vs for if God bee on our side who can be against vs Rom. 8 31. How weake soeuer man be of himselfe yet he cannot be but strong enough so long as he hath God with him and therefore we are to looke to our owne weakenesse and vnablenesse to beare that we may be humbled but not discouraged also to fasten the eye of our minde vpon the strength and might of the Holy-Ghost considering not what we in our selues can suffer but what he is able to make vs to suffer 2. Cor. 12 12. Psal. 121 2. Tim. Now shew vs what this word Likewise must admonish vs of Silas It doth admonish vs of the abundant and manifold comforts prouided for the faithfull and before propounded to encourage them to beare the crosse patieutly For first it is an honest thing so to doe because we suffer with Iesus Christ. Secondly it is verie profitable for vs so to do because if wee suffer with Christ we shall be glorified with him Thirdly our afflictions are farre vnequall to that glory which in heauen we shal enioy Fourthly the creature giues vs an example of patience for they grone Fistly we haue the stay of hope certainly looking for eternal blisse and of patience quietly to waite and expect it till it come and if all these be not enough to encourage vs we haue likewise the secret helpe of the Spirit in our hearts Thus hath God in this Scripture prouided a rich storehouse of comforts for the faithful that as afflictions abound so might consolations abound also As a man in war hauing his Quiuer full of Arrowes if he take vp but one it may serue to preserue himselfe and auoide his enemy so one of these comforts laide hold of will be enough to stay a soule in aduersity much more being ioyntly and altogether laid hold vpon Tim. Now proceede to the latter part of this verse for wee know not how to pray as we ought but the Spirit it selfe makes requests for vs with sighes that cannot be expressed and tell vs what is the sum of it Silas Thus much when the Saints in great temptations through ignorance and weaknesse know not what is good for them to aske then the holy Spirit stirreth vp sighes secretly and causeth them to pray with groanes which cannot be vttered Tim. But is this ignorance common to all beleeuers that in some case they know not what to aske Silas It is so as appeareth in this that Paul numbered himselfe among those which laboured vnder this ignorance the which he doth not falsely of counterfeite modesty or for conclusion sake onely but in very truth and as the thing was as Rom. 1 10. Hee prayed often that he might go to Rome but God heard him not also he was not heard when he prayed that the pricke in his flesh might be taken away 2 Cor. 12 7. Also Moyses prayed to enter into Canaan and did not Ieremy prayed for the health of the people but God did not heare him Abrahum prayed in vaine for the Sodomites and Samuel for Saul and the widdow Zebedee for her two sonnes of whom Christ saide She knew not what shee asked This then is the reason why God denieth the prayers of his Children many times euen because that they which ask it is either hurtfull or not profitable for them or else they aske it out of time but when God heareth not his Saints after their will he heareth them to their benefite giuing them something better for them then that which they ask as in Pauls case 2 Cor. 2. 10 11. Also somtimes God doth fulfill mens Prayers in his wrath and displeasure to their owne hurt as it happened to the Israelites asking flesh in the Desart Exod. 16 13. Numb 11 33. and crauing a King in the land of Canaan 1 Sam. 8 5. Tim. What followes of this Silas That both the godly and the wicked are oftentimes ignorant of what they aske The reason heereof is because the faithfull take and thinke many things to be good which either are not good but apparantly or not good for them Also they iudge sundry things euill which either be not euill simply or not euil to them Tim. But the Lords Prayer teacheth what to desire ãâã then can we be ignorant what to aske Silas It teacheth what to pray generally but not particularly Secondly it expresseth not indifferent things ãâã error is about particular things and things which bee of a middle nature Thirdly the Apostle telleth ãâã what befell the godly in one special case to wit of grieuous afflictions when the mindes of the faithful may be and often bee so oppressed with cares and perplexed feares as they are altogether vnmeete to call on God the heart beeing vnable to dispose it selfe vnto God to thinke on him and the tongue altogether vnfit to vtter a word as it fared with Hezekiah Isaiah 38. and Moses at the red Sea Exod. 14 15. and with Hanna 1 Sam. 1 13. and with Dauid Psal. 72. Finally with Christ Mat. 26 38. Iohn 12 27. My soule is beauy c. Tim. What profit is to be made of this truth touching our ignorance in prayer Sil.
after the committing whereof men become more humble and warie Which yet is not the proper meaning of this place because it doeth particularly treate of afflictions and of the crosse and of the good that comes thereof which is eternall life or the saluation of our soules which being the chiefe good whither all good things tend is heere called of the Apostle by an excellency that good Tim. What is meant heere by working together Silas It signifies thus much that afflictions themfelues in their owne nature doth not bring foorth that good heere spoken of Tim. But how then comes it to passe that they are so profitable Silas By the force and vertue of another supreme cause working togither with afflictions to wit the maruailous goodnesse and wisedome of God disposing the afflictions of his people to their good As Ioseph said to his Brethren Gen. 50 20. When ye thought euill against me God disposed it to good euen to saue much people aliue so when as Satan by afflictions meanes to driue vs to despaire God disposeth them to an happie end euen to encrease hope Rom. 5 34. For if a Physitian who is but a man can so temper Hemlocke or other poysonous things to make it become medicinable much more can God so temper and dispose of afflictions that they shall be wholesome to his children Tim. What is the Instruction to be gathered from hence Silas That afflictions through Gods great mercy do helpe forwards the saluation of his children the reason heereof is because they are Instruments whereby the holy Ghost mortifieth their sinnes weaneth them from the loue of the worlde stirres them vp to better obedience quickens their prayers exerciseth their patience lastly humbles the pride of their heart Iob 33 16 17 Rom. 5 4. 1 Cor. 11 32. Psal. 119. Tim. What vse is to be made of this point Silas It serueth much to strengthen our mindes vnto godly and constant patience Secondly to reproue such as faint in their troubles Also to see how to make our profit of euery thing Tim. Proceede now to the latter part of this verse ãâã me how those persons be described vnto whom afflictions shall do good Silas They are described by these three markes First they be such as loue God Secondly such as are called 3. they are such as are elected or called of his purpose Tim. How do these three markes depend one vpon another Silas Thus loue is the effect of Gods calling and calling is the fruite of Gods purpose None can loue God except first he be called our calling proceedeth from the eternall purpose of God Thus our Apostle setteth downe things first more manifest and afterward thinges more secret First the effects and then the causes For as Gods purpose is the cause of calling so is calling in order before Faith and Faith before Loue in order of causes Tim. Tell vs now first what it is to loue God Silas It is to set the delight of our heart vpon him and to take pleasure to thinke and speake of him of his properties word and workes with liking and ioy studying by all meanes in all thingsto set foorth his glorie They which hate and abhorre God do the quite contrarie to all this Tim. Whence springeth this loue of God in vs Silas From the sence and feeling of Gods loue toward vs 1 Iohn 4 19. For it cannot bee that any man shoulde certainly perceiue the loue of God towardes himselfe in Christ for eternall life but that that loue will constrain him to loue againe 2 Cor. 5 14. Also the goodnesse and mercie of God in Christ is such a beautifull and amiable thing as being certainely knowne it will bee both earneftly loued and desired Tim. Why is it written they that loue God and not they that are loued of God Silas Because it is better knowne to vs namely in afflictions what loue we haue to him then what hee hath to vs for this is out of vs the other is within vs God striketh those he loueth Tim. By what speciall note may one know himselfe to be one of their number which loue God Silas By an vnfained purpose and endeuour to obey his word Iohn 14 15. If ye loue me keepe my commaundements Also verse 21 23. Tim. What is the reason that the Apostle speaking of patience suffering afflictions doth rather mention the loue of God then of our neighbor Silas Because our loue to God is that that maketh the burthen of afflictions more easie and light to bee borne euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart thus did Ionathan for Dauid And as the seruice of Iacob 14. yeares seemed nothing to him for the loue which he bare to Rahel so they that truely loue God will for his sake suffer such aduersities as he sendeth either for correction or triall and this is the reason also why hee rather mentioneth loue then faith For howsoeuer patience springeth from Faith yet the next and immediate cause of it is loue Secondly it is to put a difference betweene counterfet sincere faith which cannot bee seuered from loue Gal. 5 6. whereas they that professe faith and say they beleeue when they do not haue their hearts void of al loue either to God or to their neighbour or themselues as appeareth in the example of Cain Esan and Iudas Tim. What instructions are we now to gather from this first marke Sil. Two First that the sound loue of God is needfull to all those which shall beare afflictions patiently Iames ãâã 12. First because it maketh the godly valiaunt keeping them from fainting vnder the greatest crosses which is to be seene in the example of the Apostles Paul and Peter and other Martyrs who because they loued God were therefore ready to endure much for him Secondly it kindleth their zeal and maketh them earnestly bent to glorifie God by their constancy Tim. What profit are we to make of this point Silas First it stirreth vs vp to seeke for the loue of God and for the encrease of it in our hearts seeing we cannot be patient without it Secondly it warns vs by our patient-bearing to shewe our loue to God as God by his chastisements shewes his loue vnto vs Heb 12 5 6. Tim. What other instructions ariseth from hence Silas This none but Gods children can be patient in afflictions because none can loue God saue his owne children therfore they haue but the shadow of patience and be blockish and sencelesse rather then patient Tim. What vse is of this Silas It affoords comfort to such as haue patience in afflictions because this is a testimony vnto them of their adoption Secondly it teacheth vs that wicked men how quiet soeuer they are in afflictions yet they haue not true patience but an apearance of it they are rather blockish then endued with true Christian patience Ti. What is the
second marke of such as profit by afflictions Silas Vocation or calling Tim. What calling is spoken of in this place Silas Not that which is peculiar to each but that which is common to all the Children of God which is that worke of the Spirit of God effectually drawing the elect through the preaching of the Gospell from ignorance and vnbeleefe vnto true knowledge and Faith in Christ. Tim. What is the instruction from hence Silas This seeing the end of our calling is to bring vs to Faith it must needs be that afflictions shal do them good which are called because to them that beleeue there is no condemnation and therefore all things must serue to their saluation who be called to faith Tim. What is the vse to be made of this point Silas To moue vs to seeke for a true calling because till we be called and doe beleeue there is nothing neyther prosperity nor aduersity that can doe vs good Secondly to moue them to thankfulnesse which haue this calling because they haue receiued one of the greatest mercies of God Tim. What is the third marke of such as shall take benefite by the Crosse Silas That they be such as belong to Gods purpose for that which followes plainly teacheth that this is not meant according to our good purpose as Origen thought Tim. What is heere meant by the purpose of God Silas The decree of Gods election or the eternall good pleasure of his will for the sauing of some by Christ which is as Augustine saith a preparation of the benefits and mercies of God Tim. What are we to learne by this that the Apostle speaks heere of Gods purpose Sil. That the faithfull are beholden to Gods eternall election and purpose for all the good they get by afflictions or any other way For Gods purpose is the soueraigne cause of all that good that is in man or doth happen to man Rom. 9 15. Ephe. 1 4 5. 2. Tim. 1 9. The reason heereof is because God hauing once purposed to saue men it cannot be but that they must haue all good things which belong to their saluation For God hath purposed the meanes as well as the ende and will cause euery thing to serue for their good whom he hath loued from euerlasting Tim. What vse of this point Silas First it reproues such as scoffe at Gods purpose or attribute any thing to free will or fortune Secondly it warneth the godly to acknowledge the eternall goodnesse of God in all things that come to them and to bee confirmed in the perswasion of it by such wholesome effects as they perceiue and feele in the course of their life Tim. What may we learne by this that the Apostle ioyneth purpose and calling together Silas First that the purpose of God for our saluation is manifested in our calling which is the first fruite of our election Rom. 8 29. Secondly it serues to distinguish an outward calling by the Gospell from an inward effectuall calling which leades to Christ for all which be called by the Gospell are not called of Gods purpose Thirdly to teach that all be not called nor do loue God but elect ones onely and that after the time of their effectuall calling Tim. What are we to learne by all these markes together Silas That such as are the better by their afflictions more humbled and made more obedient haue a good witnesse that they loue God and are the called and elect of God because none but these can profit by afflictions vnto sound obedience of the word Such as had Dauids grace can say with Dauids words Since I was as sticted I haue learned to keepe thy statutes Psal. 119. DIAL XXVI Verse 29. For those which he knew before he also predestinated to be made like to the image of his Sonne that hee might be the first borne amongst many brethren Tim. VVHat doth this Text containe Silas A proofe of the former Argument of coÌfort and patience in afflictions taken from the commodity which they bring which was this that afflictions shall turne to the saluation of such as loue God and are called according to his purpose This the Apostle prooueth by two reasons the former is taken from the definition of Gods purpose which is the fore-knowledge of God predestinating some to be made like vnto his Sonne Christ. Tim. How doth the Apostle make this definition serue his parpose Silas By reasoning in this manner Whosoeuer be called of the purpose of God are fore-knowne and predestinated to bee like vnto Christ. But Christ hauing suffered asslictions was afterward glorified Therefore such as God bath called of his purpose must suffer with Christ that they may be glorified with him for being conformed to Christ in temporary afflictions they must be conformed to him also in eternall glory Tim. What is the other reason to proue that all things worke together for the saluation of such as are called of his purpose Silas It is by an vnchangeable connexion or knitting of causes and effects together after this sort Whom God purposeth to saue them he foreknew whom he foreknew theÌ he hath predestinated whoÌ he hath predestinated theÌ he calleth whom he calleth them he iustifieth whom hee iustifieth them he sanctifieth whom he sanctifieth them he glorifieth Therefore by reason of this immutable linking of Gods purpose to mans saluation the faithfull must be brought to glory by afflictions for it must needs bee that to the sonnes of God which loue him and are called of his purpose all things turne to their saluation Tim. What be the parts of this 29. verse Silas Two a proposition and a limitation The proposition layeth downe the meanes by which God bringeth all them to glory whom he purposeth to call to the likenesse or conformity with Christ his Sonne The limitation is that howsoeuer Christ and Christians be like yet he still hath the preheminence as the elder brother or as the first begotten Tim. What is meant by this word knew whome hee foreknew Silas Fore-knowledge of God in Scripture hath a double signification First there is in God a knowledge of prescience whereby God long before knoweth what persons and things good and euill shall be in the world present and to come this is by Diuines called Gods prescience or the knowledge of his prescience whereof we reade Acts 2 23. Secondly there is a knowledge in God of fauour whereby he knoweth some before hand as his owne with whom he was well pleased from euerlasting This is by Diuines called the knowledge of his loue or approbation and it is the same which the Apostle calleth his good pleasure Ephe. 1 6. In this sence the word is vsed Rom. 11 2. as also in this our text Whom he foreknew that is they whom he loued and elected from euerlasting out of the lost lumpe of mankinde As the loue which God exerciseth towardes the faithfull is in Scripture called his knowledge Psal. 1 6.
calleth c. it is some vnvtterable and vnconceiueable worke of the holy Ghost drawing them to Christ either by Faith or Analogie Tim. What is the instruction that ariseth from hence Silas That elect infants which dye in their infancie are endued with a true Faith for this is the end of calling to bring to faith elect infants are called therefore they haue Faith Tim. What profit is to be made of this instruction Silas It serueth greatly to comfort beleeuing Parents whose children are taken away being young that they be not perplexed with doubt about their saluation Secondly it highly commends the mercie of God in that the grace of Election and Faith be extended to vs our children The promise is to you and to your Children Acts 2. I will be the God of thy seede Gen. 17 3. Tim. What is the next fruite of Predestination Silas It is our Iustification or being iustified which signifies to be absolued from the guilt and punishment of all our sinnes and to be accounted iust by imputation of Christes obedience through Faith Acts 13 48. Rom. 4 4 5 6. Tim. How proue you that Faith is necessarie to Iustification Sil. First because there is nothing but faith alone which goes betweene Calling and Iustifying Secondly Scriptures doe fully teach that our Iustification is by Faith but yet Faith is not the cause why we are iustified no more than workes It is onely the Instrument to apprehend Christs Iustice the true proper causes thereof be Gods foreknowledge election predestination calling Faith beeing but the Organ and helping cause as I said before verse 22. chap. 3. Tim. What Instruction are we to take from hence Silas That wee are freely iustified by Faith without workes the reason heere of is because we are iustified at the very instant of our calling at what time wee beleeue before we haue done any good worke at all also because elect Infants which can do neuer a good worke are both called and iustified as infants elect which dye in their infancy Tim. What profit is to be made of this point Silas It confutes the Papists which ascribe iustification to good workes which are fruites following iustification therefore they cannot bee causes going before our iustification Secondly it conuicteth them of error which would haue any persons in time iustified before they beleeue Lastly it commends vnto vs the necessitie and excellency of Faith without the which wee cannot be partakers of Christ nor haue our sinnes pardoned by his death nor be accounted iust before God nor be reconciled to God nor haue peace in our selues Tim. What is the last degree fruite of predestination Silas Glorification which signifies both the beginning and perfection of our glory Tim. What meane you by the beginning as also by the perfection of our glory Silas By the beginning of our glory I meane Sanctification or holinesse of life in earth which therefore is termed glory by the Apostle 2 Cor. 3 18. because Sanctification is glory as touching the inchoation and beginning of it and by the perfection of glory I meane eternal ioy and blessednesse in heauen in the presence of God Tim. What is our instruction from hence Silas That neuer any person shall bee crowned with glory in heauen which is not first sanctified by grace on earth enabled by the Spirite to leade a iust and holy life which is both the entrance and the right way vnto celesti all glory Tim. What profit is to be made of this instruction Silas It reproues of solly such as liue loosely and prophanely and yet expect saluation in heauen Secondly it giues great encouragement to all godly persons to proceede and encrease in holinesse seeing their sanctification is sure to end in glorification euen in eternall blessednesse and that is the reason why the Apostle writeth in the preterperfect teÌce rather than in the present tence to note the certainty of it which causeth Paul to write as if it were already done He hath called he hath iustified he hath glorified Tim. Nowe wee haue examined euery particular worde tell vs what we are further to learne in general from this whole verse Silas First what the holy Catholike Church is to wit a company of men gathered together not by fortune or humane reason and policy or any worthines of their own but by the meere mercy and goodnesse of God soreknowing louing predestinating and calling them that he may iustifie and glorifie them through his Sonne Christ. Secondly that predestination is not coÌmon to all because all be not called nor iustified and therefore we further learn that all shall not be saued Thirdly that the elect cannot fall from grace and glory because Gods purpose in bringging them through all the meanes to glory is immutable and infallible Fourthly that predestination is most free and not depending vpon foreseene workes and faith but vpon Gods eternall foreknowledge and loue vpon which faith and good workes doe depend Lastly that it proceeds either from ignorance or malice to say that men pre destinated may liue as they list or that they neede not care for the worde or ãâã for God ordaines them to the meanes as well as to the end nay there is no attaining to their ende but by passing thorough ãâã meanes as be appointed for the effecting of the righteous counsell of God Touching the predestination of reprobates no cause why Christians should trouble themselues therewith both because Paul passeth by it here and it doth no whit pertaine to our comforts DIAL XXVIII Verse 31. What shall we say to these things if God bee on our side who can be against vs Tim. VVHat doth this text containe Silas A most magnificall and honourable conclusion of the whole disputation touching free ãâã by faith in Christ from this verse to the end of the Chapter The summe of this conclusion is the victory and triumph of a iustified person ouer all the assaults and encounters of all enemies ouer all temptations whatsoeuer there being none nowe which ought to bee feared of a beleeuing person who is iustified and reconciled by Christ. Tim. How doeth the Apostle proceede in describing this glorious triumph of faith Silas Hee doeth set downe the temptations which assault faith both generally in verse 31. and especially in the rest and then hee doth oppose or set against them the contrary causes of comfort remoouing euery assault with a stronger reason to the contrary part Tim. What is the generall temptation and how doth the Apostle deale in repelling it Silas The temptation is this that al things on all sides are against godly Christians which beleeue in Christ the Apostle in repelling this temptation first prepareth way for comfort by a question or interrogation what shall we say to these things Secondly hee beates backe the assault with a strong remedy to witte that God the Creatour being with beleeuers they need feare nothing from any creature Tim. Now
many Israelites which were Abrahams children after the flesh do loose saluation Tim. What is the summe of this text Silas That the promise of grace and saluation was restrayned vnto Iacob by election onely before he was born not by his birth nor by his workes for then Esau should haue obtained the blessing promised who came of the same Parents and yet was reiected and hated of GOD therefore all which carnally come of Abraham be not the children of the promise Tim. How doth Paul knit this example to the former Silas By a gradation as a thing greater and stronger to proue his purpose that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham but to such of them onely as were elect For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman to wit Agar whereas no such thing could be alleadged in this example of Iacob and Esau who both came of Isaac Abrahams lawfull Son and of Rebecka at one time and by one birth yea and Esau was the elder of the twaine so as this example fits the Apostle much better to she we that the prerogatiue of carnal birth is not the cause of receiuing the promise Tim. Yea but the Iewes might alleadge that Esau being a prophane man and behauing himselfe ill was therefore reiected whereas Iacob was loued and had the effect of the promise because he was a good man and did well Sil. The Apostle meeteth with this obiection in saying that Gods purpose was declared touching them both ere euer they were borne and therefore their present good or euill works for they had done none when God had vttered his counsell of them could not moue God to loue the one and hate the other Tim. Yet it may be said that God decreed of them both for the fore-seene workes of them both Silas Paul denieth this saying it was not of workes and affirmeth the quite contrary that the purpose of sauing Iacob and of refusing Esau came of his free election whereby of his loue he chused the one not the other Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works Paul reiecteth them both as no causes of Gods promises which are applied and take place by the decree of Gods election The mystery whereof vpon this occasion he beginneth to open both particularly by example and generally by testimony of Scripture verse 15 16. and in the rest of the Chapter Tim. What instructions are to be gathered from this Text thus vnfolded Silas That faith nor good workes neither present or foreseene are any cause why God electeth any vnto saluation And contrariwise infidelity and badde workes whether present or foreseene doe not moue God to refuse any man and cast him off from hauing any parte in Christ and the promises by him The reason is faith and good works doe proceede from election therefore cannot bee the cause thereof for one thing cannot bee the cause and effect in respect of another Now that faith and workes be effects see Acts 13 48. Titus 1 1. Ephe. 1 4. No man hath any good but what God purposed from euerlasting to put into him Secondly Gods election depends vpon his will onely verse 15. therefore not vpon foreseene faith and workes Thirdly infidelity foreseene and bad workes were not the cause that men were refused because all sinning in Adam God could see in whole mankind no other thing but vnbeleefe and concupiscence which hereditarily flowed from Adam vpon all his race and so all had beene reiected for sinne foreseene if any were cast out Tim. But if wicked men be destroyed for vnbeleefe and bad works then God decreed to destroy them in respect of these Sil. It is true so he did but hee refused and did not chuse them onely because hee would not chuse them without all respect to their ill qualities and works It is otherwise with the elect whom God did appoint in his eternall decree vnto saluation not in respect of their workes but in and for Christ yet so as hee purposed in time to call to iustifie and to sanctifie them ordaining to these things not for these things Tim. What vse of this point Silas It reproues such as tye Gods predestination to mens merites whereas it is independant and without all relation to the worthinesse and vnworthinesse of men Secondly it moueth the beleeuers to thanke God for their free election and to ascribe all to grace because free election is not onely in it selfe a great mercy but it is the spring of all other mercies both earthly and heauenly whatsoeuer For sinners beleeue and receiue the holy Ghost and are borne anew and blessed with repentance and good workes because they are Gods chosen and elect ones DIAL VI. Verse 11. For ere the children were borne and when they had neyther done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Tim. VVHat is the drift of these words Silas To proue that God cannot be charged with failing of his word so long as he keepes it with the elect Tim. What is the meaning and substance of these words Silas That the saluation of beleeuers depends not at all on our selues but is all wholy to be ascribed to the election of God Whereas all men are alike by creation and nature and yet some beleeue doe good workes and are saued others beleeue not but liue wickedly and doe perish the cause of this difference is not in nobility of birth and bloud or dignity of workes as the example of Esau Iacob sheweth but in the election of God chusing some to life according to his will and refusing others because hee would not chuse them Summarily that which putteth the difference betweene one man and another all men beeing alike is Gods eternall election before all worlds Whence it is that some are not called to Christ and some be and of those which bee called some beleeue being elect some do not beleeue being not elect Election being the fountaine of all our weale therfore it would be taught distinctly and well vnderstood for it is a fundamentall doctrine reuealed in the Scripture Tim. From whence is this word Election taken Silas From the manners and affaires of men who will haue that to be firme and to continue which they haue by election chosen and vpon good aduice ãâã Whereas they are wont to alter such things which they rashly appointed but hold fast what by good election they haue purposed so are we to thinke of God of whom the Scripture speaks after the manner of men for our infirmity sake noting to vs in this word the stablenesse of his decree Tim. How manifold is Election Silas Two-fold one humane whereby men chuse whoÌ and what they like aboue others And another diuine whereby God chuseth what
and whom he loueth Tim. How manifold is Gods election Silas Twofold also one is to an office as Iudas was elected to an Apostleship The second is to grace and glory as Peter and Paul were elected I haue not chosen you all one is a Diuell yet Iudas was chosen one of the twelue Tim. But is there any such thing as election or be there any such persons as be elect Sil. Yea there be because holy Scripture mentioneth both in this and sundry other places as Tit 1 1. Ephe. 1 4. Rom. 11 5. 2. Iohn 1. 1. Thes. 1 4. 2. Thes. 3 13. else-where mention is made of elect Angels and men Tim. Seeing there is an election tell vs what it is Silas It is an eternall decree of God purposing out of lost mankinde some persons to bee saued by faith in Christ to the praise of God and not chusing others but refusing them and appointing them to wrath Herewith agreeth Augustine saying Predestination is a purpose in God to haue mercy on some for Christ and reprobation is the purpose not to haue mercy Tim. How doe ye proue that election is eternall Silas Because it is written God loued Iacob ere hee was borne Rom. 9 11. Also Paul saith so expresly Ephe. 1 4. before the foundation of the world was laid The word predestination and fore-knowledge prooueth it for they note a precedent eternall counsel Tim. Then they erre which thinke election to bee all one with calling Silas They doe so for calling is a fruite of election and is done in time after wee are borne but election is before all time and is the cause of our calling as Chapter 8 30. Tim. Also if some onely be chosen then they are deceiued which will haue all to be chosen of God Sil. True First then should all beleeue and be saued because God changeth not Secondly because where all be chosen there is no election which is a chusing of some out of many Thirdly we haue examples of Reprobates as Caine Esau Iudas c. Tim. Is there then a decree of reprobation as well as of election Silas There is so for election is not the chusing and taking of all as appeareth by Gideon Iudges 7 7. and Deut. 7 6. but a taking of some with a forsaking of others Secondly Scripture speaketh of appointment to wrath 1. Thes. 5 9. and of an ordination to disobedience 1. Pet. 2 7. and to damnation Iude 4. Thirdly experience teacheth this because many vnbeleeuers and wicked men haue beene and be in the world which sheweth that many be reprobates refused from whence it commeth that they cannot haue faith and godlinesse Iohn 10 26. They beleeue not because they be not my Sheep yet the proper cause of all misery is sinne which stickes in mans nature euen his Originall infection Rom. 5. Paul speakes heere of the whole purpose of God as it containeth both election and reprobation as the two examples proue and verse 15. Whom he will be hardeneth This makes against Huberus who is for vniuersality of elect and Stapleton who restraineth this place to the elect Also it appeareth that some be reprobated because elect and reprobates bee opposed as contrarie in Esay 41 9. Lastly God hath made Vessels some to mercie and honour and some to wrath and dishonour Rom. 9. And finally our experience telleth and teacheth this whilest daily wee see some called and altered others abyde in their sinne Tim. The decree of Election and reprobation whether hath it respect to the lumpe of man pure or corrupt that is were men chosen and refused as they stood vpright in Adam or as they are corrupt in him In which estate of these twaine did GOD consider them when he elected some Silas As they are corrupt by Adams fall so Gods decree of election and reprobation respects them that is to declare it more distinctly God purposed to glorifye himselfe by mankinde Prou. 16 4. God made all things for himselfe Rom. 11. God did purpose to create all righteous in Adam and to suffer him to fall for causes knowne to himselfe and of men being thus falne hee purposed to saue some by Christ these be chosen and not others these be Reprobates For such as we are when God iustifieth vs such he decreed to iustifie and choose but at our iustification we are vngodly and enemies Rom. 4 4 5 8 9. therefore such he chose and decreed to iustifie Secondly Christ the remedy must needs in order of causes be purposed to be giuen to such as were falne for man in his pure estate needed not Christ therefore they were not then chosen in Christ. Augustin saith that God of the same lost man originally as a Potter made one vessell to honour and another to dishonour Tim. What is the foundation and ground of election Silas Christ Iesus into whome hee purposed to ingrast vs as members into an head whome hee purposed to saue see Ephe. 1. 4. The reason hereof is because wee are chosen with respect of Christes merites as the materiall cause or meane whereby all elect ones were to be saued Tim. What cause moued God to elect some and not others Silas The cause is in himselfe his own purpose and wil calling vs to himselfe of his meere purpose and good pleasure Ephe. 1. 5. Iohn 3. 18. Not workes past for men are chosen from euerlasting nor workes present for Iacob was loued and chosen ere hee was borne not woorkes foreseene for men were all corrupt in Adam and not by workes which in none are good by nature but euill in all contrary to Palagians not foreseen faith for it is giuen according to election whereof it is a fruite and then wee had chosen God and not hee vs yea nor Christ is not the impulsiue or moouing cause for the loue of God moued him to giue his Sonne And finally not our worthinesse or vnworthinesse for by naturall corruption wee are all alike vnworthy for Iacob and Esau were equall in this Tim. Giue vs some reasons to proue that nothing in man could moue God to chuse him Silas First then election should not remaine firme by him which calleth but depend vppon some good thing in our selues be it faith or workes that the purpose of GOD might remaine firme by merites which is directly against the text here Secondly then we should haue some good thing in vs which God giueth not Thirdly then grace should not be the high and soueraigne cause of all good if there were something in vs before it as a moouing cause Fourthly election is deriued from grace and not from ought in vs Rom. 11. 6. Fiftly all good things come after the grace of election as effects and fruites of it Ephe. 1 4. Sixtly election is referred to the will and mercy of God in this Chapter verse 16 Seauenthly God hath as much right ouer men as a Potter ouer his pots which for his will
sake he maketh noble or base Eightly Paul saw no other cause of election but the will of God and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not this is to make our selues wise and him blockish nay our selues wiser then the Holy-Ghost Ninthly if the cause of election were workes or faith or vnbeleefe cause reprobation what need he say Oh the depth or obiect Is their iniquity with God and therefore it necessarily followeth that election is most free and absolute without any dependance vpon them Yet God did not chuse vs to the end without respect to the meanes for his decree concerneth both meanes and the end This is sufficient to stoppe the clamours of the Lutherans Tim. Doe ye thinke so of reprobation that it is free also without dependance on infidelity or ill workes fore-seene Silas In that some are not chosen to life it is without all respect of their vnbeleefe as a mouing cause but in that they are not onely refused but also appointed vnto destruction this is not without reference to infidelity sinne which as it is the proper cause of damnation so it moued God to ordaine to destruction but not to refuse and cast out from saluation for this was done to Esau ere he had done euill Secondly it is written God hardneth whom he will his will then is the high and first cause why men are not saued Thirdly God as a Potter may make vessels to ignominy for his wils sake Fourthly as we were corrupt in Adam God could see nothing in any man saue vnbeleefe and sinne And therefore if these had moued him not to chuse all had beene reprobated then Paul also should haue said that the purpose might remaine according to merite Lastly there is no vnrighteousnesse to cast off and refuse for sinne all will confesse this to bee iust Tim. What is the end or finall cause of election Sil. The vtmost end is the praise of his free grace Eph. 1. 5. hence elect are called vessels of mercy Rom 9 23. The nerest cause is mans saluation to attain eternal life and the final cause of reprobation is the praise of his iustice and the destruction of sinners Tim. What be the effects of election Silas Two First grace in this life as redemption by Christ vocation faith iustification adoption sanctification repentance good works perseuerance in grace Secondly vnspeakable and endlesse glory in heauen Tim. Are men and women elected to both these Sil. They be so for first Iacob and Isaac were chosen to the grace of the promise verse 8. but this comprehends al. Secondly it were absurd to separate the means from the end or end from the meanes Thirdly Scripture speaketh thus Acts 13 48. So many as were ordained to life beleeued Fourthly hec speaketh of election which is a preparation of the Vessell of mercie to glorie and which is ioyned with loue which is a willing of eternal life to men and all things which bring thither Tim. What vse of this point Silas It confuteth the Papists which say it is to grace and not to glory this they attribute to mans merits Secondly it reprooues such as thinke themselues elect to life they wanting notwithstanding the meanes of effectuall calling and good life Thirdly it comforts such as haue the means that they are sure they be elected to the end for meanes and end be linked together Ti. May they perish whoÌ God hath chosen purposed to saue Sil. No they cannot for the purpose remaines firme Secondly God is vnchangeable and his loue is so too Thirdly then God should not be Almightie if he were not able to saue such as hee was once willing to saue Fourthly there would be no sound comfort to the godly except this foundation of God remaineth sure God knoweth who are his 2 Tim. 2 19. Tim. May such as be elect know themselues to be such Silas They may know it by their calling therefore is election heere ioyned with calling and before Rom. 8 28 30 because the counsel of election being hid before in the counsell of God is manifested in our calling Tim. What should this teach vs Silas First that such as haue but an outwarde calling by the Gospell ought to hope well of their owne election that it coÌmeth of his purpose to saue them by saith Secondly because many are called which be not chosen it should stirre vp all sorts of Christians to examine their owne hearts whether they haue obeyed their Calling hauing their hearts changed from vnbeleefe and loue of sinne to faith and loue and practise of righteousnesse Thirdly let such as yet feele not this calling not dispair for who knoweth what may be tomorrow God calleth and turneth at all houres Mat. 20 1 2. Example in Paul and the theefe c. Tim. What are we to thinke of the election of others Silas First let euery man be most careful of his owne to assure it to himselfe by graces of the Spirit 2 Pet. 5 6 7. Secondly in charitie we are to hope well of all which heare the word and outwardly obey it 1 Thess. 1 6. Leaue to God the iudgement of certainty and the searching of hearts DIAL VII Verse 12 13. It was sayde vnto her the elder shall serue the yonger as it is written I haue loued Iacob hated Esau. Tim. VVHat is the end and scope of these words Silas To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election and not vpon our worthinesse or vnworthinesse This is declared by two Oracles of God or testimonies of Scripture The first is taken out of Genes 25 23. The latter is taken out of Mal. 1 2. Tim. What is the meaning of the former place of Genesis Sil. That Iacob the younger brother should be Lord and Esau the elder should serue him Tim. This difference might come by chance or by their own deserts Silas Not so for first it was spoken ere they had done good or euill Secondly by another place of Malachy it is shewed that Iacobs dominion came from Gods loue and Esaus bondage from his hatred therefore it is Gods onely purpose which discerned between them and consequently betweene all other men Tim. But doe these words taken out of Genesis fitly belong to proue Gods eternall election to be the soueraigne cause of eternall saluation in heauen Silas Yea they are so or else Paul being ledde by the Spirit of God would not haue alleadged theÌ so for it were blasphemy against Christ to say that Paul did alleadge the Scriptures false or vnfitly being an Apostle of Christ who in his doctrine was priuiledged from erring as all other Apostles were Tim. Tell vs then how the lordship of Iacob and seruitude of Esau may proue that for which it is cited men may bee poore and lye in prison and be
goodnesse and purpose Tim. But how may it bee proued that in this testimony the Prophet comprehendeth things belonging to saluation Silas First because all Gods blessings had their foundation in Christ and in the couenant of grace through him For if God gaue the Israelites Canaan as a more fruitefull land it was because he was mercifull to them now certainly God is mercifull to his people no otherwise then for Christs sake in whom hee is well pleased Mat. 3 17. Therefore vpon the promise of Christ depends all externall blessings giuen to the faithfull before the comming of Christ. Secondly the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity but as a type figure and signe of the heauenly inheritance Heb 11 13 14 15. Therefore doth Paul proue the election of Iacob to eternal life by the enioying of that land and the reprobation of Esau by thrusting him and his posterity out of it Then these temporall thinges were effects and signes of Gods loue and hatred Tim. But that was spoken of the posterity of Iacob and Esau how well doth it agree vnto their persons Silas It agreeth vnto both though principally vnto Iacob and Esau as the two Authors yet so as that some of Esaus posterity might be saued and of Iacobs prosterity some might be damned without any impeachment vnto this truth namely that God chuseth vnto saluatioÌ most freely whomsoeuer he electeth Tim. Now interpret the wordes and tell vs what it is to loue Sil. To loue is to will vnto one the greatest good euen eternall saluation and all things which bring thither Tim. What things doe ye consider in Gods loue Sil. First purpose Secondly manifestation As in our loue to others first wee wish them good whom we loue and then wee doe them good as in the example of Parents friends husbands c. So it is in God hee purposeth all good to his Children chusing them from euerlasting to be saued by Christ and afterwards when they come into the world he makes knowne his loue by their effectuall calling sanctifying and renuing their hearts ingendering in them a study of good workes strengthening them to an vpright obedience and perseuerance in grace and finally glorifying them in heauen Rom. 8 38 39 30. Iohn 3 17. Rom. 5 5. Tim. But if wee were alwayes loued of God how were wee then his enemies Silas Wee were enemies because of sinne which God extreamely hateth but loued because of his election and mercy Though hee out of his purpose decreed the cheefest good to his children yet while they sticke and remaine in their naturall corruption being out of Christ they were children of wrath enemies vngodly c. Ephe. 2 1 2 3. Tim. What is our instruction from hince Silas That our saluation and all that appertaineth to it springeth altogether from Gods eternall loue The reasons heereof bee first because God being most free would not fetch the cause of our saluation from any other thing then from himselfe Secondly because there can no higher or former cause of mans good bee giuen then Gods good pleasure Thirdly to beat downe the pride of mans heart that hee might not glory in his owne merites but render the whole praise of his saluation and whatso euer belongs thereto to the free loue of God in Christ. Tim. But though God were not moued to chuse vs for any workes in our selues yet was hee stirred thereunto for his sonnes sake Silas Not so neither but contrarily the loue of God did moue him both to purpose and to giue Christ for our Sauiour and therfore could not be the impulsiue cause to Gods loue to the which it is subordinate and not superior Indeed sinners hauing offended God are ãâã to fauour for Christs sake so they beleeue and repents but that is because God out of his loue had decreed such a meanes of our recouery Tim. What vse of this Silas It teacheth a difference betweene Gods loue and our loue his wayes and our wayes for we are not bounde to loue or to chuse any person but in respect of his worth euen in our enemies we are to esteem Gods creation and adoption in them as grounds of our loue but with God there is no such matter who findes no cause of louing vs out of himselfe vnlesse we speak of his actuall loue which he bare vs in time and hath reference to his owne image restored in vs Psal. 11 7. Secondly hence wee haue a spurre giuen vs to quicken vs to thankfulnesse when we consider that both for our selues and whatsoeuer good thing we haue we are beholden to Gods eternall mercy for it Thirdly wee must endeauour in euery blessing that wee haue to see the loue of God in it since his loue is the fountaine of all good eyther temporall or spirituall that comes vnto vs. Lastly wee are warned as God loued vs freely so to loue him freely not for his benefit onely or feare of punishment but meerely for himselfe In louing God studying to loue God his infinite most sweet loue grace mercy bounty and all other thinges in him and for him Tim. In what meaning is hatred applyed to God in Scripture Silas In a three-fold sence First to hate it signifieth not to loue and chuse Secondly rustly to decree punishment and inflict it Psal. 5 3. Thirdly to be displeased with things done against his law God is not saide to hate Esau in this last sence for hee was hated of God before hee had done any euill but in the two former meanings God hated him for he did not elect him and hee appointed to destroy him in regard of those sins which he should commit after he was borne Tim. What is the instructions from hence Silas That Gods hatred is the soueraigne and chiefe cause of the damnation of the wicked their owne sinnes eyther actuall or originall or both beeing the meritorious cause Secondly by the example of Esau we learne that all men are not chosen but that there are some reprobated as well as elected Lastly that Gods promises though they be preached vnto all the members of the visible Church yet they do take no place in those which are not elected DIAL VIII Verse 14 15. What then is there iniquity with God God forbid for hee saith to Moses I will haue mercie on whom I will shew mercy and will haue compassion on him on whom I will haue compassion Tim. VVHat is the purpose and drift of this Text Silas To cleare God from al iniustice in the matter of his eternall predestination Tim. What be the parts of this Text Silas First an obiection verse 14. Secondly an aunswere verse 15. Tim. What is the obiection and whence doth it arise Silas The obiection is that there is iniquitie with God or that God is vniust It doth arise from the pride of mans corrupt reason rebelling against the counsell of God Tim. What is
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life ãâã they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
predestination whereas God expresly faith that he sheweth mercy where hee will and sheweth not mercy where hee will not these wicked men contend with God and charge him to be cruell and tyranicall when they heare it taught out of Scripture that for his meere will sake GOD doeth reprobate some forgetting theÌselues to be vnmatches with God pulling vpon themselues worthily that woe threatned to things formed which striue with their Former Esay 54. 9. Secondly from hence are reprooued such as mislike any of Gods workes as their owne estate or condition of life or of the weather or such like workes of God as they which suppose and sticke not to speake that it had bin better for them that they had been made rich or of more streÌgth c. what is this but for the thing formed to picke quarrell or prescribe lawes to the maker Thirdly heere is a warning vnto all the children of God to holde themselues content in all things with that which pleaseth God doe it neuer so much exceede their reason or crosse their affections adoring with reuerence and humility such iudgements of his as they are not able to conceiue the true causes after the example of Iob chap. 1. and of Dauid 2. Sam. 15. 23. Tim. What other doctrine are we to gather out of the 21. ver Silas That the power and right that God hath ouer men as touching their finall ends is absolute and vndependant without any respect at all to any thing or merite in man good or bad either to their sin actuall or originall or to theis holinesse faith and good workes For albeit it is most true that good workes are loued of God and freely rewarded in heauen and there are neuer any condemned in hell but for their sinnes either of birth as in Infants or of life too as in men of yeares which is enough to cleare God of iniustice and cruelty that he neuer executes any iustice vpon his creature but for his foregoing iniquities yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate hee setteth downe none other but the absolute power and will of God that hee may appoint of euery man as hee pleaseth for God doeth whatsoeuer hee pleaseth both in heauen and earth Tim. How may this doctrine bee gathered from this text Silas The very text giueth power to the Potter to put vpon the pot what forme and vse he will with as good yea and much better reason it standeth that the like power be ascribed vnto God the reason is because there is no proportion betweene God and a Potter who is by infinit degrees inferiour to God Secondly the Potter hath the clay made to his hands but Gods hand made all men and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed and not created by him For as touching God his right is such and so absolute that he might haue made man or not haue made him hauing made him vpright hee might haue brought him to nothing as he made him of nothing and all being corrupt in Adam he might haue reprobated and refused all without any wrong nay most iustly concerning all which none could haue controuled him sithence hee did all this not of any necessity of his nature but out of the liberty of his will and absolutenes of his power which as it is vnsistable so it is vncontroulable by flesh bloud yea by any creature in earth or in heauen the greatest men are vnder another God at least is aboue them but God is supreme and hath none aboue him Tim. But what difference is then betwixt God and such other tyr annicall rulers as for their pleasure sake destroy their subiects as the Muscouians the Turkes c. Silas Yes there is great difference first these Princes made not their subiects Secondly their power is limited by law and conscience or religion they be set vp by God and must raigne for God Thirdly being sinfull men their luste and desire is sinfull whereas Gods will is pure Lastly tyrants respect wicked endes to satisfie their sauadge cruelty whereas Gods purpose in sauing or destroying respects the praise of his ãâã and mercy most holy and good ends Tim. Tell vs what vse we are to make of this doctrine Silas First it reproues such as make Gods decree of reprobation to depend vppon Gods fort seeing sin in men Tim. What reasons haue we against this Silas First a plaine text verse 9. and 15. Secondly ãâã abridgeth the absolute will and power of God and subiecteth his will to mens merites Thirdly then all mon being sinners by nature must needs be ãâã and cast away Fourthly then had there beene an cause to obiect iniustice to God for euery one will confesse it iust to reprobate for originall sin foreseene but without respect of vnworthines to do it argueth iniquity Tim. What other vse of this doctrine Silas It serues to teach all men patience in ãâã and thankfulnesse in prosperity for seeing all which hapneth dependeth on Gods will it is reason to bee patient if ought fall out not well and thankfull to God if all be well Tim. What other doctrine from this 21. verse Silas That all men are not elect because there are vessels to dishonour Againe the similitude of a pot doeth warne vs of our ãâã and britle estate howsoeuer strong wee soeme to be yet we are broken asunder very quickly euen as a pot is so one quashed so is man as an earthen vessell which consideration should serue to worke both humility seeing we are so feeble and mortall and watchfulnesse also seeing wee know not when the pot will breake at what houre the thiefe wil come death being euer at our elbowes and the time as vncertaine as the thing is certaine DIAL XIIII Verse 22. What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath which he hath prepared to destruction Tim. IS the reading of this verse full or is there somthing lacking to perfect the reading Silas There must be a supply of a word or two as thus who shall accuse God or what hast thou to obiect against him Tim. Tell vs now the drife and purpose of this text Silas The purpose is to cleare the counsell of Gods reprobation from al tyranny by rehearsing the true causes reasons why God electeth some and reiecteth others all being equall both by creation and coruption of nature this is the argument Whosoeuer hath absolute right wil doe nothing but vpon good causes and reasons can be no tyrant Such an one is God our celestiall Potter therefore hee is not guilty of iniustice or cruelty though he appoint some to glory and others to punishment eternally for all his endes bee as righteous as his power is soueraigne Tim. Declare vnto vs these finall
causes in respect of the reprobate Silas There be three mentioned in this Text. First to shew his wrath against their sinnes Secondly to make knowne his power by breaking them not withstanding their obstinacy against him Thirdly the abuse of his long suffering and lenity Vpon these grounds and for these ends God reiecteth some and is auenged on them Therefore his dealing is not tyrannicall but most iust Tim. Expound the words and first tell vs what is meant here by wrath Silas First Gods iust displeasure conceiued against the reprobate for sinne Secondly the paine or vengeaunce due thereunto Tim. What meaneth this to shew wrath Sil. First to ordaine them to this punishment Secondly in due time to inflict it vpon them most iustly Tim. What doctrine ãâã from ãâã Silas That God is most iustly offended with the reprobate for sinne and wil most seuerely reuenge it in them The reason heereof is because sinne is ãâã to the nature of God Secondly it is the office of diuine iustice to take vengeance on sinne else in vaine were God called the iudge of the world Gen. 18 Rom. 3. Tim. What vse are Christians to make of this doctrine Silas First it strengthens our Faith concerning the righteousnesse of God For sithence he neither punisheth the wicked nor euer meant to doe it but in regard of their sinnes deseruing it we are therefore to beleeue him to bee righteous whatsoeuer corrupt reason obiect against it Secondly it stirreth vp to repentance and to hatred of sinne because God so abhorreth it that he wil eternally plague it euen in his own and most noble creature Act 17 30. Thirdly it should moue all to dread the fearefull iustice of God if Beasts dread the roaring of a Lyon Amos ãâã 4. how much should flesh dread that iust and terrible God Tim. What is the second end or finall cause why God reiecteth and destroyeth some Silas To make his power knowne which is a thing most iust that God should declare and manifest his power to his owne praise and glory Tim. But how is Gods power shewne vpon the Reprobate Silas Heerein that howsoeuer they be many and of great might yet God is mightier then they being able to put them downe and throwe them to destruction which turneth as to the praise of his iustice so of his power treading downe all thinges which resist it as it is written All the Aduer sar es of Iehouah shall perish none shall stand before him when he is angry 1 Sam. 2 10. Psa. 37. And Now is the Axe laide c. Mat. 3 10. Tim. What is the doctrine which ariseth from hence Silas This that the vtmost end of reprobation is the manifestation of Gods power and not simply the destruction of the Reprobate which is the nearest end in respect of the men themselues and is no further respected of God then as it tends to the declaration of his power and Iustice. The reason of this doctrine is because else in vain had God created the world if it had not bin to manifest his glorious properties whereof his power is one Secondly it was his will by this meanes to shewe forth his power and why might he not Tim. What vse of this Doctrine Silas First Gods Children must in the ruine of the reprobate finde cause to magnifie God As Moyses and Mirian did praise God Exod. 15. for the temporall calamity of Pharaoh and his hoast in the redde Sea so the godly must praise him much more for the eternall destruction of the Reprobate in hell insomuch as out of it hee worketh his owne praise Reuel 11 17 18. Secondly God being stronger then man he is more to be feared then all men This reproues the fearefull and iustifyeth Gods iudgements against them and it comforteth the faithfull to consider that they haue such a strong patron to vphold them and put downe their enemies were they as strong as Pharaoh and all Egypt Tim. What is the third cause why God takes vengeance on the Reprobate Silas Because they abuse his suffering and long patience whereby he spared them when hee might strike them dead Tim. What is the Doctrine from hence Silas That God is very patient not onely towardes his Children 2 Pet. 3. but euen towardes his verie enemies Acts 13. Psal. 103. The reason heereof is to giue them space of repentaunce and to take all excuse from them il they be obstinate Rom 2 4 5. Rom. 3. Tim. Shew vs what vse we are to make of this point Sil. Gods Ministers and Children must by the example of their Father learne patience towards those that be euill 2 Tim. 2 24. Col. 3 12. So long as there is any cause to hope that by our sufferance there is any good to bee done vpon them but if they growe more obstinate by our lenity then obey that in Math. 7 7. Tim. What other doctrine from hence Silas It is a fearefull marke of a reprobate alwaies to abuse Gods patience to the hardning of themselues in their euils because none but they do it as none but Gods children can profit by it to amendment of life Tim. What vse of this point Silas It serues for a trial and examination of our selues whether we be our of the ranke of reprobates namely if we finde that we haue profited by the patience and long sufferance of God towards vs to the reformation of our wayes also it serues for terror vnto such as are not made the better by the patience of God towards them And lastly it serues for comfort to such as are bettered by his long-suffering and kindnesse thereby learning more to fear the offending of such a gracious God This is a good token and very comfortable Tim. Shew vs why reprobates are called vessels of wrath Silas Vessels they are called in respect of Gods preordination and creation He fore-appointed and made them to some speciall vse as vessels be euen to the setting foorth of his power and iustice as was saide before Vessels of wrath in regard of their owne sinnes whereby they corrupted and made themselues worthy of his wrath and punishment Tim. What is meant by prepared and by whom are they prepared to destruction Silas To be prepared signifies to be made fit meet before hand and this is done partly by God eternally reiecting them creating them in time permitting them to fall in Adam and iustly hardening them for resisting his will Secondly by Sathan solliciting them to sin and inspiring into them sinne-full motions obdurating them also in sinfull courses Lastly by themselues in regard of their naturall corruption and voluntary deprauation following the lustes of their ignorance with greedinesse Thus in regard of creation and the end to the which they are ordained reprobates are prepared of God as also in regard of sinne as it is a meanes to bring them to that end but respecting sinne as it is sinne which they bring of their owne so
any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth froÌ hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for theÌ yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to ãâã and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.
heere applieth it to the Apostles which published the Gospell also the Prophets in their preaching with gladsome thinges did mingle very heauy thinges and terrible threatnings but the preaching of the Apostles was most gladsome and wholesome We beseech you be reconciled c. 2. Cor. 5 Tim. What is here meant by feet Silas One member is put for the wholeman so as by feet is meant the Apostles themselues and their comming with the Gospell The reason why hee onely mentioned the feete is because they trauelled vppon their feete to spread the Gospel both naked and weary being poore and needy see Math. 10. Secondly to shewe thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kinde of teaching Tim. Why are the Apostles feete called beautifull Sil. To signifie that their comming was beautifull and desirable preaching most sweet and comfortable matters Their comming was thus beautifull first in respect of the manner of their teaching which was with great alluring and delighting their words being sweet as hony and very gracious Secondly in respect of their sweet exhortations and holy life Thirdly because of their powerfull miracles wherewith they confirmed their doctrine Lastly in respect of the message which they brought which was glad tidings of peace and good things Tim. What signifies peace Silas Atonement with God by Christ who of enemies are made friendes to God by iustifying them Rom. 5 1. Whereof followes a double peace first of the conscience in that sinne being now forgiuen it can no more vexe or torment the conscience which cannot now accuse and furiously raile against vs as it was wont to doe neither can our wicked affections so disquiete vs being renewed and led by the spirit Secondly a most louing peace with the brethren hauing all one heart in the Lord and one soule Tim. What are the good things heere spoken of Silas Not earthly and perishing but celestiall and eternall good things as remission of sinnes righteousnesse the holy Ghost regeneration and eternall life the least of them greater then a world Tim. What doctrine doth arise from the words thus opened Silas First that the substance of the Gospell is to declare the enmity of God with man in regard of sinne and that reconciliation is to be attained only in Christ through faith Secondly that the Gospell ought to be much loued respected of vs aboue all other things because it brings vs tydings sure and sweete of the chiefest good thinges as that our sinnes are forgiuen vs c. Thirdly that all outward blessings and deliuerances are tokens of God reconciled to true beleeuers Fourthly that all afflictions whatsoeuer haue not now the nature of punishments but are for chastisment vnto amendment and remembrances c. O how ioyfull tydings are these especially to contrite and troubled soules which are feared with their sinnes and Gods iudgements How should we esteeme of that Gospell which declareth such desireable and gladsome matters how dull and heauie be those soules which be not affected which leape not for ioy Tim. What vse of this point Silas To reproue such as neglect the Gospell or prefer ought before it or contemne it or do not duly consider the excellency of it Secondly to exhort all men to bee much more aboundantly thankefull for the Gospell which offers and opens a treasure of most worthy and rare good things liuing well and godlily that God may long graunt vs the possession of it least for vnbeliefe and vnthankfulnes we deserue to loose it as the seauen Churches of Asia did Reue. 2 3. Tim. What other doctrine gather you hence Silas That the true and diligent Minister of the Gospel ought greatly to bee had in reuerence The reason is because they are the messengers that bring vnto vs these excellent and needfull things and God hath here commanded vs to admire their very feete which are their basest members For if such as bring vs good newes though but of temporall things are welcome to vs and wee gladly respect them then how much more are the messengers of eternall saluation to be had in honour againe if we thinke them worthy to be esteemed that offer vnto vs but a world ly treasure how much more are they to bee accounted off which brings vs a spirituall and heauenly treasure Lastly if in euery profession the Ministers thereof vse to bee honoured as the idolatrous Pagans honour their sacrificing Priests the Papistes their massing priestes the Turkes their praying Priests therefore a shame were it to Christians if they should not honor their preachers which preach peace to theÌ being messeÌgers of reconcilement to the K. of heaueÌ Tim. What vse of this poynt Sil. It exhorts all godly Christians to haue their Ministers in singular loue and to acknowledge them thankefully to prouide for them not grudgingly to exchaunge their temporall for spirituall good things their earthly for celestiall 1 Cor. 9. Galat. 6. 1 Thes. 5 12. 13. Secondly a sharp reprehension of such as vse their well deseruing Ministers vnkindly or vnreuerently falsly accusing them wilfully resisting them cowardly forsaking them these shew themselues vnwoorthy of the Gospell which so badly entreat the Ministers of it Tim. What other doctrine Silas That it is the duty of Gods Ministers to preach good things to the people which reproues the vnsufficient or vnwilling which will not or cannot there is an heauy and eternall waight of vengeance due to such Also it bewraies the Pope to be no true Minister of Christ because he doth nothing lesse then bring peace and the message of saluation nay hee is a maine enemy to the doctrine of the Gospell disturbes the peace of kingdomes and common-wealths by his ambition and tyranny and yet he dareth to appropriate this text to himselfe offering his feete couered with Buskins of gold to be kissed of Kings and Princes because it is written How beautifull are the feete that bringeth glad tidings applying that vnto his proud pompous shooes which the Holy-Ghost vnderstood of sounde and painefull preaching which the Pope flyes from as the Owle abhorres the light DIAL XII Verse 16 17. But they haue not all obeyed the Gospell for Esay saith Lord who hath beleeued our report Then faith is by hearing and hearing by the word of God Tim. VVHat doth this Text containe Silas A cause why we should not maruaile that the Iewes did not beleeue the Gospell though the Apostles were sent of God to preach such a worthy and welcome message for Esay had foretold that it should come to passe Secondly a conclusion of the former gradation in verse 14. shewing whence faith in Christ doth proceede as touching the neerest and externall cause namely by the Organ of hearing verse 17. Tim. What is meant by the Gospell Silas Generally any gladsome newes but especially the glad tydings of remission of sinnes by Christ as Luke 2 10 11. I
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 coÌtrary rather beeing true
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it ãâã vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is ãâã est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 ãâã Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobedieÌce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue theÌselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
and to become like a tottring wall or broken hedge for lacke of good lawes wise Gouernours the power of the sword c. For proofe heere of see Esay 2 2 3 4 5 6. c. which should preuaile with vs to moue vs to be thankefull to God both in word deed for that little strength that is left vnto vs least if we continue in our vnthankfulnesse and sinfull course we doe worthily thereby prouoke God to bowe our backs and strike through our loynes and strip vs of all our strength to become not only feeble stooping and crooked but fall downe flat till our enemies tread trample vpon vs as on myre and dirt in the streete If God did thus vnto Ierusalem and the Iewes which were great among the Nations euen his beloued people whom he had honoured with fame and renowne aboue all people yet if hee spared not them for their transgressions but made their strength to fall so as they were not able to rise vp Lamen 1 14 15 then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them Wherefore let vs speedily repent and turne to the Lord with all our hearts earnestly praying him to heale our Land which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs let vs beware least we giue God cause to take vp that complaint against vs which sometimes hee tooke vp against the Iewes by his Prophet Esay Chap. 57 verse 1. The righteous perisheth and no man considereth in his heart Tim. We haue heard hit her to of the three ãâã of punishments wished or prayed for against the Iewes let vs heare what is to be saide touching the equity of these punishments how inst they be Silas That is pointed at and noted in the worde recompence in the end of the ninth verse whereby is signified a retaliation and requitall to the wicked Iewes that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them and especially had perfecuted Iesus the sonne of God giuing him vinigar to drinke and gall to eate to vexe him with all So it was but rightfull that God mete home the Iewes with their owne measure paying them with their owne coyne and for a recompence to them should strike them with blindnes for sinning against their knowledge and should make their most pleasant and prosperous things to proue bitter and dangerous and finally should turne their greatest strength to weakenesse and feeblenes because they had abused it vnto wickednesse Tim. What instructions are we to gather from hence Silas First that it is a righteous thing with God not onely to punish sinners but to proportionate the paine and make it like vnto the sinne as it were eye for eye tooth for tooth bloud for bloud spoyling for spoyling iudging for iudging c. Touching which thing looke more vpon Rom. 1 25 26. This ought to awake sinners which haue iniuried eyther God or man that by hearty repentance they may preuent and turne away Gods righteous recompence Secondly from this word recompence wee learne another lesson namely that blindnes and ignorance from God hath not the nature of sinne simply and onely but of a recompence when it is inflicted as a due requitall for former sinnes and in this respect sinne is from God as author to wit as sinne hath the condition of a recompence but not as it hath the quality of a trangressioÌ for so it proceeds from Sathans suggestion and mans corruption In sinnes mans euill worke in offending God by breaking the law must bee seuered in consideration and truth both from the good worke of God and his iudgement by punishing offences righteously which if Papists would confesse for they cannot but see it they would cease to slander vs Protestants by speaking and writing that wee make God the proper cause of sinne as it is sinne whereas wee teach that in sinne beside the anomia which is from man himselfe there is also antimisthia which is the proper worke of God Tim. We haue seene what is to be learned from the parts of this text is there not some thing to bee learned from it beeing wholly considered Silas Yes and namely thus much that sometime and in some causes and from some persons imprecations and curses be lawfull Tim. In whom be imprecations lawfull and towards whom in what causes things in what manner Silas First it is lawful in God himselfe the soueraigne and righteous author of blessings and curses Leuit. 26. Deut. 28. For God being himselfe most holy can neyther blesse nor cursse no otherwise but holily Also in the Prophets and Apostles which had the Spirit of Prophesie a warrant by a speciall calling to curse others it was in theÌ absolutely lawful so to do Thirdly in publicke persons as Magistrates Ministers and Parents it is lawfull conditionally that the cause of their curse be not priuate but publickly to wit Gods glory 2. that their affections be not partiall nor maliciously distempered with desire of reuenge Now for the persons towards whom imprecation must bee vsed they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse such as were Ananias Simon Magus Elmas the Sorcerer the Traitor Iudas the cruell persecuting Iewes Thirdly curses must bee vsed onely in such matters as do concern God or his church And fourthly not in those thinges that are eternall for no man without peculiar reuelation may pray for the damnation of any man but in things which are temporall so farre forth onely as they may tend to the saluation of the parties Finally as touching the manner curses are to be wished no otherwise then with this affection of the conuersion of others expressed or vnderstood if they belong vnto God or otherwise that they may be confounded Tim. Whereunto may the knowledge of this doctrine helpe and further Christians Silas First to reproue such as rashly out of spleene or choller do banne or curse either themselues or others their children or neighbours and secondly to warne them to take care of repenting for that which is past hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecations least besides the taking of the sacred name of GOD in vaine contrary to the third commandement they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths as it is threatned in that verie precept and as it hapned vnto one Charles Duke of Bourbon who was slaine with a Gun-shot in the assault of a Towne as hee had wished vnto himselfe and vnto one Henry an Earle of Schuartzbourgh who miserably perished being drowned in a Iakes according to his vsuall imprecations and vnto
hapned without his will but are the happy effects of Gods gracious prouidence so wisely ordering and disposing their contumacy as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition Thus in the administration of the worlde Gods prouidence and goodnesse draweth life out of death and grace out of sinne and good out of euill as in the creation hee made light spring out of darknesse Tim. What profit is to be made of this poynt of doctrine Silas That Christians must study how to conuert their owne sinnes and the fall of others to their benefit for seeing God purposeth good to some by the sinne and fall of others it behooueth vs to consider wisely howe to conuert our owne falles and other mens ouersights to our spirituall welfare Tim. What good may wee take of our owne falles and the falles of others shewe vs this more fully and distinctly Sil. First our owne sinnes should be a meanes to humble vs. Secondly to cause vs to be more watchfull Thirdly to stirre vs vp more to prayer against them Fourthly to a greater strife against sinne that it preuaile not nor soile vs. And lastly to a greater compassion towardes our neighbors which haue falne by feeling our infirmities The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like also to take occasion of exercising charity in prayer for them and admonishing of them Wee had neede to haue skill to knowe how to reape some good of sinne for wee haue had a great deale of harme by it euen the offence and displeasure of a good God the wounding defiling of our conscience hurt to our name and estate danger of perishing to our persons many miseries and death in the end which should cause vs to feare before sin and after sin to bee made wary and wise by our owne and other mens faults Tim. What other things to be learned from hence Silas That there is great difference betweene God and men in their manner of gouerning his wayes our wayes are not alike for he may vse all occasions meanes and instruments of doing good because hee is a most free agent and cannot bee defiled by partaking with euill but men are bound to doe good things by good meanes Rom. 3 5. Wee may not doe euill that good may come of it Moreouer we learne that where the Gospell is there commeth saluation for it is both a message of saluation to sinners and the power of God vnto saluation Luke 2 10. Rom. 1 16. Therefore called Gospell that is a gladsome tidings and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it Lastly we learne that the prosperity of others it is the cause of iealousie and enuy in our selues the Gentiles good is the Iewes griefe which though it be a sin yet God can and will make good to come of it but tho God in his prouidence can dispose faults to very good ends this must not be any encouraging to offend DIAL X. Verse 12. Wherefore if the fall of them be the riches of the worlde and the diminishing of them the riches of the Gentiles how much more shall their aboundance be Tim. VVHhat doth this scripture containe in it Silas An illustration or larger setting foorth of the two ends of the fall of the Iewes mentioned in ver 11. viz. the adoption of the Gentiles and the repentance and conuersion of the Iewes this latter hee beginneth within this 12. verse and the former he illustrateth in the 13. and 14. verses The reason why he first dealeth with the latter end of Gods counsell by an hysterosis it is because it seemeth to bee contrary to the former and therefore hee is carefull to reconcile them Tim. How may these two endes seeme to fight one with another as mutuall enemies Silas Thus as if the Iewes were cast out of the couenant and Church to make roome for the Gentiles to come in hereof the Gentiles might surmise that the receiuing of the Iewes should be their reiection and cutting off For it was likely and might bee feared that as the falling away of the Iewes was the occasion of the conuersion of the Gentiles so the conuersion of the Iewe should occasion the falling away of the Gentile Vnto which obiection the Apostle answereth negatiuely denying the obiection hee strengthneth his argument from the lesse to the more thus If the diminishing and pouerty of the Iewes bee the riches of the Gentiles much more shall their plentifull calling be if their fall do further the saluation of the Gentile their restoring shall not hinder but further it more For if God can doe that which is lesse likely to draw good out of euill much more hee can turne that which is good to the good of the Gentile Againe a thing which is good as the restoring of the Iewe hath a proper inbred vertue to bring forth that which is good but a thing which is euil as the fall of the Iewes bringeth forth good accidentally not as a cause but as an occasion onely Tim. Expound the wordes and tell vs what is meant by fall Silas The casting off of the Iewes from Christ in part and not wholly therfore called diminution or minishing by which worde wee are not to vnderstand the Apostles which were but few and abiect yet enriched the Gentiles by their preaching but the falling away of the Iew vnto a few small number for the most of them refusing Christ by vnbeliefe the residue were but a few and therefore fitly called a minishing or a diminution which is not an excision or cutting off the whole but a decision or cutting a part from the whole Tim. What is meant by world and their riches Silas World signifieth the Gentiles so expounded in the wordes following and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell and the thing wherewith they were enriched euen the plentifull knowledge of Christ and the abundant graces of the Spirite Tim. What signifies abundance Sil. Two things First the great company of the Iewes which shall be called towards the end of the world And secondly the encrease of spirituall graces bestowed on the Iewes in their generall conuersion So as this is the summe of this whole verse Seeing the Iewes being fallen away from God and brought to a little number did occasion the plentifull and generall vocation of the Gentiles vnto grace therefore the Iewes themselues beeing generally called and abundantly blessed with the riches of Christ there shall most certainely thereby come great good to the Gentiles Tim. Let vs now see what doctrines doe arise out of this 12. verse thus expounded Silas First we learne the exceeding great seuerity and most sharpe wrath of God in
at any time shewed any mercy eyther on our soules or bodies name or goods for he can neuer bee truely thankfull to God who is vnthankfull to the meanes by whome God doth him good DIAL XVI Verses 19 20. Thou wilt say then the branches are broken off that thou mighst be grafted in well because of vnbeleefe they were broken off and thou standest by faith Tim. VVHat doth this text containe Silas Two things First an obiection on the behalfe of the Gentiles why they ought to boast verse 19. Secondly the answere of the Apostle thereunto verse 20. Tim. What doe the Gentiles obiect and alleadge for themselues Silas That they might boast and reioyce against the Iew because they were more worthy then they for for their sakes that they might bee called to be Gods people the Iewes were broken off and destroyed as if they should say The Iewes are broken off and cast out for my sake they giue place vnto me but the lesse worthy doe giue place to the more worthy therefore I excell them and may glory against them for he is of more worthines for whose sake a thing is done then is that which is done for his sake Tim What doth this obiection teach vs Silas This lesson that humaine reason is exceeding proane to pride and arrogancy which appeareth hereby that not onely no argument can be so sound and strong as to cal it back froÌpride vnto modesty but it will rather take occasion to strengthen it selfe in arogancy by that which is brought in to humble and take it downe This hapned here vnto Paul the Apostle vsing this firm reason to proue the Gentiles ought not to be proud for that they had bin once as a wilde oliue strangers from Christ but were now planted into the true oliue and become Gods people in stead of the Iewes This reason doeth but the more lift vp the Gentiles in pride who attribute it to their owne worthinesse that the Iewes were reiected and they receiued This shewes the wicked pride of man to wit how hard it is to reclaime it and bring it vnto humility for as other sinners haue their defence the couetous pretend thrift care of wife and children the drunkard good fellowshippe the wanton youthfulnesse the reuenger iniuries of others prouoking so the proud person pleads his owne excellent parts and worthinesse And hence it commeth to passe that fewe proude wittes are reformed and cured because they are drunken with opinion of their owne woorth and goodnesse which must bee denied and renounced ere they bee pleasing to God who loues the humble Tim. What other thinges do ye obserue in the words of the obiection Silas The great difference which is betweene worldly grafting and that which is spirituall whereof Paul nowe speaketh they are both like in this that there is in both an vniting and coniunction betweene the stocke and that which is grafted into it they become one and haue a communion the roote and branches Christ and his Church be most neerely conioyned so as the Church hath the appellation and name of Christ put vppon it for his vnion sake see 1. Cor. 12. 12. howbeit these two kindes of grafting doe disagree in these two things First in the manner of grafting a good science and graft is taken and set in a wilde and barren stocke as a pipping or pearemaine on a crab-tree but in the spirituall it is clean contrary for there branches of the wilde oliue as the Gentiles were are taken and grafted into the true tree the body of the Church and society of the godly this is good but the grafts are vnfruitfull barren and wilde oliue trees that is wicked and vncleane men and indeede it cannot bee otherwise for whosoeuer is found without Christ and his Church his body he can be no other but vngodly accursed Secondly in naturall grafting the branch communicates sap to the tree that by the fat and fruitfull sap of the good graft the barrennesse and wildnes of the tree might bee amended but in the spirituall planting the branch and graft giue not but receiue iuyce from the tree So elect sinners by the grace of Christ to whome they are grafted be changed to bee like to himselfe holy and righteous as he is and this to be the end of their incorporation into Christ namely to bee conuerted and beare his Image is proued by Ephe. 4. 23. 24. Col. 3. 10. Tim. But were all the Gentiles that weere grafted into the tree of Christ and his Church transfourmed into his Image Silas No verily some were grafted into the Church of Christ by profession of the mouth onely some also were planted into it by faith of the hearre which distinction is proued plainely by Rom. 2. 28. by Math. 7. 21. 2. Tim. 3. 5. The former bee not altered from their wilde and barren nature by Christ and therefore may bee broken off and perish but the latter not so because they passe into Christ and by his Spirit are renewed to his owne glorious likenes 2. Cor. 3. 18. Tim. What be the parts of Paul his answere Silas Two first a concession granting the thing obiected so farre as it was true Well sayeth he it is true the branches that is the Iewes bee broken off in great number and this was done not because God delighted simply in their fall but he vseth their reiection as a meanes to further the grafting in and calling of the Gentiles this Ideny not saith Paul The second part of his answere is a negation wherein hee doth deny that the worthinesse of the Gentiles was the true cause why the Iewes were reiected and the Gentiles planted in but infidelity because of vnbeleef as if he should say not for thee nor thy sake but for their vnbeleefe are they cut off euen because they proudly refused the faith of the promses and of the Gospell seeking to be iustified by their owne merites of workes and not by the faith of Christ as before Rom. 9 31 32. and 10 3. And the cause why the Gentiles were ingrafted into the body of the Church was not any dignity of their owne but their faith whereby they rested vpon Christ alone for righteousnesse and saluation as it is said of them Rom. 9 30. and heere Thou standest by saith Thus in few and plaine words are laide downe the right causes of the destruction of the Iewes and of the vocation of the Gentiles whereof the one to wit vnbeliefe is naturall and might befall both Iew and Gentile beeing both borne in sinne and vnbeleefe The other to wit faith is a free guift of God depending vpon mercy alone and from the hand of mercy giuen to the Gentiles who therefore had no cause to bee high minded but to feare and be humble Tim. What is the doctrine which ye gather from the former part of this answere they are broken off through vnbeleefe Silas First that God is iust and most righteous in condemning and casting away the
made and constituted members of Christ and are planted into the tree of his Church to become branches thereof As good fruite causeth not a tree to be good but is a witnesse of the goodnesse of the tree So good workes and all other good gifts doe testifie vs to be Christians but faith onely makes vs to be such For by faith we liue Gal. 2 20. Rom. 1 12. Whereas both our English Diuines and others doe write that we are ingrafted into Christ by baptisme it must be meant that it is a sacrament and a seale of that faith which regenerateth and ingrafteth into Christ Rom. 4. 11. for which purpose reade M. Fulke on Acts 22. 17. and Rom. 6 4. Tim. What reasons are there to proue this that faith onely makes vs to be Christians Silas First wee are Christians by that which quickens vs to God but it is faith alone by which wee are quickened to Godward for before faith be come we were dead in sin Ephe. 2 1 2 3 5 8. Secondly we are not the members of Christ till we bee vnited to him as to our head but this vnion is wrought by faith Ephe. 3 17. Till wee bee adopted by grace to bee made the Sons of God and haue Christes righteousnesse imputed to vs wee are none of Christs but both our adoption and iustification are done by faith Roman 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue and do please God Tim. What profit are Christians to make to themselues of this doctrine Silas It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods children and so doth iustifie regenerate and sanctifie vs as also the phantasticall spirits which taught that wee are the sonnes God before we beleeue Secondly it warneth vs of the miserable estate that the Pagans Turkes Iewes and all Infidels which be without the Church do liue in as also all wicked men and hypocrites which are within the Church who hauing no faith rightly to ingraft them into Christ and his body therefore they partake not in the roote nor fatnesse of the Oliue but wholy want Christ with his Spirite grace and saluation in which regard they are much to be pittied of vs and God is earnestly to be prayed that such among them as belong vnto him he would in graft them into his Sonne by faith Thirdly it exhorts all men that haue not the blessing of a beleeuing heart aboue all things to labour for it that they may be made one with Christ and bee blessed by beleeuing Gal. 3 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will yet God vseth not to giue it to the snorting Christian but to such as labour and seeke for it Lastly wee are by this doctrine called from pride and arrogancy vnto humility of heart for seeing wee become Christians and Gods children by faith and faith comes not from our selues but it is the guift of God we ought not to boast as if it were not freely giuen vs Ephe. 2 8. 1. Cor. 4 7. If faith both do spring from and wholly relye vpon mercy then the faithfull haue no cause of glorying but to reioyce rather in this that they know God to be mercifull Iere. 9 24. Further seeing faith findes nothing in man to make him accepted to God but sinne and death and doth send men out of themselues to fetch righteousnesse and life from another Therefore the faithfull haue great reason to walke humbly before God and meÌ Rom. 3 28. Rom. 4 1 2. Tim. Proceede and tell vs what is meant by high minded Silas Some referre this to the wisedome of the mind and expound it thus Be not wise in your selues or bee not wise in your owne conceite whereupon the Papists build their absurd implicite faith against Scripture and reason But they doe much better which referre it to the affections of the heart expounding it thus Be not haughty in heart or be not proud in your thoughts The word feare which signifies humble reuerence of God shewes that thus we ought to take the word high minded Tim. What is our doctrine from hence Silas That pride of heart or high mindednesse ought to be farre from such as be professed Christians The reasons heereof be these First it is forbiddeÌ of God maketh vs odious to God and men Secondly it takes Gods glory from him and giues it to men and this is an abhomination to giue his glory to any Thirdly it is an absurd thing to be proud of that which is none of ours for we haue nothing at all no not a crumme of bread or a drop of water but of free guift Mat. 6 11. Iames 1 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed must by and by put it off how voide of sence should we be to be proud of such things as come without vs nay for such things as God might condemne in vs and vs for them because wee eyther abuse or corrupt Gods guifts and therby haue cause to be humbled in our best estate Lastly pride is a very dangerous thing for it pulled downe Gods iudgements vpon Angels and vpon Kings as Nabuchadnezar and Herod vpon nations as the Romanes and Iewes vpon Apostles as Peter therfore pride is by all meanes to be eschued and striuen against both by good meditation and earnest prayer to haue it mortified by grace if wee will please God and prosper now and for euer Tim. Haue we heere any present need of this admonitiou Sil. Yea very much and greatly because all manner of pride abounds among vs it was neuer more rise both outward and inward pride and in all sorts and degrees as our apparell words lookes gate title hunting after dignities striuing for precedency our boasting in our knowledge and disdaining of others all this doth testifie to our faces that wee are proude and therefore haue need to repent least we doe perish Tim. Tell vs what is heere meant by feare Silas It is set as contrary to high mindednesse and signifies humble reuerence of God or reuerence of God ioyned with humility for as pride and presumption of heart stirred vp by Gods guifts hath for companion carnall security which is the greatest enemy to grace and faith So humility arising from the sight of our great vnworthinesse and manifold infirmities is euer coupled with a reuerent awe of Gods displeasure which is a speciall conseruer of faith or of a Christian in the estate of faith Tim. But how agreeth this precept of Paul but feare with that commandement of Moses Exod 20 20. Feare not and with that of Christ Luke 12 4. Also that of Iohn 1. Iohn 4 18. Charity casteth out feare Silas The feare forbid in these places is eyther the immoderate feare of mighty men driuing others to forsake true religion
the dregges of his wrath and feele his bitter seuerity to bee very carefull not to drinke in sinne with greedinesse going on in euill with contempt of God and his word DIAL XIX Verses 23 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft theÌ in againe For if thou wast cut out of the Oliue tree which was wilde by nature c. Tim. HOw doth Paul proceede Silas Now he addeth a new argument to beate downe the pride of the beleeuing Romanes and to teach them humility It is taken from the hope of the Iewes reparation whose restoring to Christ howe desperate and forlorn their case may seeme to be he prooueth to bee possible in verse 23. also to bee probable and verie likely verse 24. Tim. Vpon what condition is it possible and by what reason is it confirmed to be so Silas By a reason taken from the power of God who by his almightines is able to engraft them into the Church on this condition that they did not remaine in their vnbeliefe As the Gentiles if they fall from the faith may bee cut off so the Iewes might be planted in and recouer their dignity of being Gods people if they did not still continue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow that to doe so is in their owne liberty but it must come from God who worketh both the will and deed Tim. What are we to learne from these condition all wordes if they abide not in vnbeliefe Sil. First the sinne of vnbeliefe in the obstinate refusing of Christ and his grace offered so kindely and freely was the true cause why the Iewes were cast out from being Gods people which shews what an horrible sin vnbeliefe is of which a certaine Diuine hath truely written that it is the grand-witch which worketh all euill and mischiefe both to the body and soule of men in this life and in the world to come For it shutteth the hands of Gods bounty that hee cannot giue good thinges as it is written in the Gospell that Christ could not do any great work because of their vnbeliefe Math 13 58 also it openeth the hand of his iustice and draweth down euen eternall vengeance as well as temporall as it is saide afore verse 20 Because of vnbeliefe they are broken off and Reuela 21 8. which must cause men to hate this sinne as they abhorre a Witch or a Serpent and to striue against the same as against death hell and destruction Secondly wee learne that though the Iewes being very grieuous offenders as also very sore and very long plagued yet their conuersion is not to bee despaired of so they returne repent and beleeue they may be saued thogh through vnbeliefe they crucified the Lord of life And withall wee are taught generally that wee ought not to cast away hope either of our owne or of the saluation of other howsoeuer great transgressors and of a great time and standing in sinne so wee doe not abide still in our iniquity The reasons hereof be first because Gods mercies and Christes merites doe farre exceede mens trespasses for they be absolutely infinite so bee not our sinnes Secondly God hath promised grace and saluation to such as returne to him without exception either of the kinde of sinne or of the number or of the time but at what time soeuer as the Prophet Eze. speaketh chap. 18. also O house of Israel returne and thou shalt liue Eze. 18 20. Repent that your sinnes may bee done away Acts 3 19. Lastly if the Iewes were the greatest offendors that euer were for they killed that iust one desired a murtherer to be giuen them are not left without hope so they returne what good hope may other conceiue whose sins are not comparable to the Iewes if they will repent of that is past and hencefore liue godlily Tim. What vse is to be made of this knowledge Silas It confutes the Nouatians and other like heritikes who denied repentance vnto such as after baptisme did fall into any ãâã crime though it were of feare or other infirmities Secondly it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue that it is exceeding rich and deepe euen as a bottomelesse sea beeing indeed without eyther bottome or bankes And thirdly it giueth comfort against finall despaire to such as are out of heart with conceite and horror of their sinnes because they may be many and manifold being also most vgly or for that they haue long liued in them whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe yet are raised vp to a comfortable hope Lastly heere is an admonition to such as haue eyther committed ãâã great notorious sinne and doe liue in ignorance ãâã security hypocrisie prophanenes worldlinesse c. that they make haste to repent and to get out of their sinne as a man would with speed leap out of a quagmire or out of a deep dungeon or hot furnace for it is not the fil thinesse of their sinne that shall be able to condemne them so they doe not abide in it Sin damneth a man when it is abiden in and liued in without remorse or hatred against it or eschuing occasions and purpose of amendment but such as turne vnto the Lord with all their heart shall not dye in their sinnes the mouth of the Lord hath saide it Tim. But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ his Church for how can they leaue their infidelity no more then an Ethiopian can change his skinne or a Leopard his spots or how can they giue to themselues faith no more then an euill tree can againe make it selfe good or a bough broken off graft it selfe into the tree no more can vnbeleeuers conuert themselues become faithfull ones Silas It is true yet that which is vnpossible both to our selues and others it is possible with God God that by his owne power could make the world of nothing by his word which could diuide the sea and make it stand by his power as a wall and stay the course of the Sunne and open the earth and ouerwhelmne the world with water and cause the deafe to heare the lame to go the blinde to see the dumbe to speake the dead to liue which could cast out Diuels and dispossesse vncleane spirites by his commandement why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian did he not make Paul of a bloudy persecutor and a raging wolfe to become a sheepe yea a a shepheard and teacher of the flocke and why then can he not change a blinde obstinate Iew being an enemy to Christ into a faithfull member of Christ for God is able to graft them Tim. Yea but there be many ãâã which might bee done of God
an Apostle was aboundantly enough Silas It is true Paul his owne assertion might haue sufficiently authorised this doctrine but for two or three especiall reasons hee doeth nowe as aften heretofore appeale vnto Scriptures repeating his wonted words as it is written His reasons bee these First to manifest and make good that which in his defence before King Agrippa hee had spoken that hee did witnesse no other thinges then those which the Prophets did say should come Acts 26 22. Secondly to preuent and put by the offence of the Iewes that they might not be scandalized and grieued with the doctrine of the Gospell wherein they should apparantly behold a great and full agreement between it and the Gospell Thirdly to commend the vse of the Scriptures that it alone is a perfect rule of faith and manners all-sufficient alone to demonstrate and proue all doctrines touching saluation so as we neede not for this purpose authority humane or traditions of the Church and vnwritten word Tim. What are we then to learne from this constant customs of Paul still prouoking to the authority of the old Testament for proofe of poynts and articles of religion Silas First the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings Nothing in the new Testament is taught to be beleeued vnto saluation which is not fore-told and foreshewed in the olde nothing promised in the old which hath not the acomplishment in the new so as the bookes of Euangelists and Apostles bee as it were commentaries of the Prophets as the Prophets be interpreters of Moses The new Testament is the illustration of the old as the old is the shadowing of the new both bee but one word and one Scripture as there is but one faith one Church whatsoeuer fanaticall and fantasticall men as Marcionites Manichees and others do dreame Secondly we learne that neither preachers publikely for doctrine matter of faith do teach ought which they cannot auouch and make good by authority of Scripture nor the people embrace as truth of God vnto their saluation ought which cannot bee shewed them to be contained in the written worde eyther for words expresly or for matter and meaning If any thing in the matter of Faith and saluation be saide or alledged without authority of Scripture it may be reiected with the same facility as it was alledged saith an ancient Father Whatsoeuer is necessary is manifest sayth Augustine Againe If I reade it not in the Canonicall Scripture I will not beleeue it Tim. From what Chapters of Esay are these two authorities drawne and fetched and how are they fitted vnto Paule his purpose Silas Heere be two Oracles of Esay the Prophet contracted into one as was done before in verse 8. The former Text or sentence taken out of the Prophet Esay ch 59. v. 20 there is a little alteration in the words for in Esay it is The deliuerer shall come to Syon in Paul following the translation of the Septuagint it is Shall come out of Syon This difference may thus be reconciled eyther ãâã is by the Notaries and Coppiers fault crept into the Text for heneca as the Septuagint rendred it For Syons sake or if we read out of Sion then it hath relation vnto the progresse of the Gospell as if Paul doing the office of an Interpreter should say that out of Sion that is the Church of God signified by Sion where the Tribes assembled to worship should come the Gospell which should conuert the Iewes to Christ whereas Esay respecting the very time and instant of the first comming of the Messias said Vnto Sion There is another alteration in the wordes though no change in the sence for whereas Esay saith vnto them which turne from iniquity which implyeth repentance Paul rising higher nameth the very cause of their repentance namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance exGod turne sinne from them by free remission Or else with Maister Iunius wee may say that for his comming whereof Esay makes mention Paul setteth downe a beneficiall consequent of his comming which is remission of sinnes The second authority is fetched the one part of it This shall be my couenaut out of Esay 59 21. and the other part out of Esay Chap. 27. verse 9. This is al the fruite the taking away of sinne Some thinke it an allusion to the words of the couenant Ier. 31 34. The Apostle applieth this place to his purpose after this sort Seeing God meaneth by free couenant to bee reconciled to the Iewes forgiuing them their sinnes and hath foretolde it by his Prophet therefore there is no doubt of it but it should be in which regard the Gentiles haue no cause proudly to despise and insult ouer the Iewes but in feare and humility to preserue themselues in the estate of grace If we will heare the application of these Scriptures more at large thus it is What God hath promised by couenant the same must bee fulfilled because God is faithfull and cannot lye or deny himselfe 1 Tim. 1 2. Shall he promise and not doe But by promise hee couenanted to giue a deliuerance not temporall from Babylonish captiuity but spirituall vnto remission of sinnes and eternall life which couenant he hath made not with Gentiles onely but with Iewes not with one or with a fewe but with the whole people signified by Iacob opposed against In part verse 25. This Couenant of sending Christ who is the deliuerer here spoken of to conuert the whole Nation of the Iewes and to saue them by forgiuenesse of sinne is not yet accomplished Therefore in time to come euen before the Conclusion of the world it must be fulfilled for one title or iot of Gods word may not fall to the ground This is like the prophesies of Math. 1 21. Mich. 4 7. Luke 1 33. which are not yet done therefore must be For the Iewes being the chiefe part of the people are but in smal number yet called to the kingdome of Christ. Tim. What is now the generall Doctrine of these two Verses What is taught out of them Sil. That there shall be a generall calling of the Iewes to the faith of the Gospell before the second comming of Christ as the Prophets haue fore-tolde it It is not meant that euery one shall be saued so as there shal not be any one beleeuer in the whole nation but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ so all Israel must be saued and whole Iacob shall haue sinne forgiuen them because this shall be done to the cheefest part whereof the whole vseth to take denomination For further proofe heereof see the 21. Chapter of the Reuelation which is a prophesie of this last and great vocation of the Iewes as hath beene proued before Vnto which wee may ioyne Ezekiels
Sunne nor the soule borrowes any life from the body but the bodies life is from the soule so is it betweene God and all his creatures No Monarch in the world Emperour or King is or can be so absolute and independing as the soueraigne King of the worlde is for they cannot subsist without their people as a King in royall authority who by their multitude strength and riches doe maintaine the safetie of their Kings and Rulers by their submission do honor them but God had no neede of his creatures he did and can for euer haue subsifted and beene perfect and al-sufficient to himselfe and of himselfe without them and so not they without him of whome they haue being when they were not and all thinges when they had nothing This made Iob to say that as mans wickednesse hurt not God so his goodnesse did not profit him And Dauid Psal. 16 2. that his goodnes or liberality did not extend to God but to the Saints which were of excellent Vertue it might doe them some good and none can giue God any thing Whereas God calles for our affections Giue me thy heart Prou. 23. and for our goods Offer thy substance vnto God and hee looketh for our-thankes and praises Render vnto me praises Psal. 50 14. Wee are to know that we giue God nothing but what hee first gaue vs. Also by our giftes he may be honored but cannot be enriched being an infinite perfection And lastly in our gifts to him wee expresse our dutie but make him no debter for we owe vnto him more then wee do or bee Tim. Vnto what profit and vse are we to turne this doctrine touching Gods absolutenesse Silas First it serues for instruction to teach that God cannot do wrong or offer iniustice to any seeing he is in debt to none and might do with his owne what he would therefore though he haue no mercy on Cain Ismael Esau Saul Achab Iudas or others yet heerein is he not vniust for hee oweth them nothing nay had hee denyed mercy to all mankinde and appointed all the sonnes of Adam to endlesse and remedilesse misery as he did the Angels which fell this plea woulde haue freed and quitted God that none gaue him first and therefore how can any complaine of him sithence all was in his owne power to dispose of them as hee himselfe listed Let then all mouthes be stopped Secondly this exhorts the elect and godly to great and continuall loue and thankfulnesse towardes God because of his gracious fauour they holde themselues and whatsoeuer they enioy they enioy it not onely besides and without their owne deseruings but indeede directly against their merite as being by guilt of sin worthy of the same condition with the reprobate it is the meere goodnesse of God who hath separated them and allotted them a better estate for they gaue him nothing they preuented him not by any merite or desert on their part Tim. Yet the Scripture often affirmeth that Godrendreth to the godly according to their workes Rom. 2. 6. and that hee doeth this as a righteous iudge 2 Thessal 1. 6. 7. 2. Tim. 4 8. Therefore it should seeme God is not iust except hee recompence the godly for that which they haue giuen him see Luke 14. 14. Silas Whatsoeuer workes the faithfull haue they bee Gods guifts who worketh in them both the will and deed according to his pleasure Phil. 2. 13. they be no otherwise called our workes but as our bread is tearmed ours Mat. 7 11. because it is giuen vs wee are they which receiue it to vse it by Gods liberality and as his blessing vppon our industry So good workes being wrought in vs and giuen vs by Gods holy Spirit are therefore named ours and not because they proceed from our wil which made Augustine to say Lord looke not vpon my owne workes but vppon thy workes which thou hast done in mee and again God crowneth in vs his owne guifts not our merites and againe He doeth vs a double mercy first hee giueth vs power to do well and then recompenceth and crownes that worke which we did well by his grace Now God hauing freely promised a reward to good workes hence he is called iust and righteous not because he oweth any thing to any persons but for that he keepeth his promise which is the part of righteousnesse Wherefore popish hypocrites and iustitiaries are little better then mad which presume to make God obnoxious a debter to them by their works as if they gaue him something of their owne and so were vniust except by order of iustice not of clemency he did requite euen for the worthines of the worke See Rhemish notes on 2. Tim. 4 8. Heb. 6 10. Lastly heere is confuted predestination vpon faith and workes foreseene which bindeth Gods fore-appointment to the quality of the creature as if it being the supreame cause of al things did depend vpon something in men which they should as ye would say giue vnto him Tim. What doth the last verse of this Chapter containe Silas A proofe of that which went before that hee is debter to no man because he is the beginning of al things and that he cannot doe vniustly with any because his glory is the end of al things for it is rightfull that euery thing be referred to his owne end but God himselfe is the ende for which some men are elect and others reprobate therfore whether he doe elect or not elect hee cannot wrong any man for it is iust that God should promote his owne glory as he list Tim. What is meant in this sentence by him thrice repeated Silas Some vnderstand it of the three persons in the Trinity without any ground therefore the best is generally to expound it of God Tim. In what sence are all things saide to be of God Silas Not as of the matter where of they are for then al things should be deified but as of the first cause and beginning for he giueth being to all all things made are of him by creation all persons elect bee of him by predestination all the Saints that are beleeuers are of him by regeneration there is nothing in them cyther of nature or grace but it is of God originall sinne being an euill thing is not of God but of the malice of Sathan and of mans corruption though sinne be of God passiuely for he suffereth it and deficiently for hee doeth with-drawe his grace yet not from God as efficient and originall working cause it is by him being by him turned to good and for him because it tends to the praise of his iustice Tim. In what meaning are all things said to be by or through him Silas They are through him by administration because he gouerns all things euen the least to a sparrow on the house top Math. 10. 29. Secondly they are through him by preseruation because he vpholds all things in their being so long as they bee for God is
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashioÌ of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
cohere and agree with the former Silas In the next three precepts two hinderances of mutuall concorde are remoued and one furtherance thervnto is commended The first hinderance is pride that is to say when in disdaine of others whom we doe not take to be so good as our selues wee haue too lofty a conceite of our owne guifts and sufficiency and out of a haughtinesse of minde do aspire to higher place and matters then wee are made or ãâã for this is to bee high minded euen to beare a Iosty heart and to aspire in our mindes to high things which bee aboue our capacity and calling Hence is pride in Latine called Superbia euen as one would say Superire alies and in Greek hypsilophronia that is Iosty mindednesse when men looke on high matters out of a great conceite of their owne strength with despising of others Of this disease was Absolon sick when he ambitiously aspired to his Fathers kingdome and the Pharisie in the Gospell Luke 18. when out of too great opinion of his owne merits he disdained the poor Publican yea the two Apostles of our Sauiour Iames and Iohn were somewhat infected with this disease when they stroue to bee greater then their fellow Apostles There were sundry such high-minded persons both in the Church of ãâã and of the Romanes who were too much lifted vp with a conceite of their owne Learning and of the magnificence of their Cittie being the Lady and Mistris of the whole worlde and seate of the Empire Hence it is that the Apostle so much beateth downe pride both heere and in the third verse of this Chapter and in the eleaueuth Chapter verses 18 20. For he saw the beleeuing Romanes to bee lifted vp against the deiected Iewes whence much dissention followed and therefore desires them not to be highminded but were Paule aliue now to see the pride of Rome in Popes and Prelates both spiritual and bodily pride oh how would he thunder against it Tim. What is the other lette that hinders concorde amongst Christians Silas Arrogancy to be wise in our selues that is to haue an ouerweening conceit of a mans owne wisedom this is the very roore and first cause of pride and bringeth ãâã ãâã effects as first it causeth men to set at nought the counsels of others and to thinke them sufficient for themselues whereas God hath compassed vs with many imperfections that wee might one haue neede of another as it is in the members of one naturall body No man seeth all and as our English Proueibe is Two eyes see better then one Experience also teacheth vs that the simple may giue counsell to the wisest as Iethro did to Moses Deut. 18. Abigail did to Dauid 1 Sam. 25 25. and thus hath God ordained it for the best preseruation of loue and concord as also to nourish humility and to kill pride Secondly such as bee wise in themselues turne their wisedome altogether to their owne profit and not vnto the good of others contrary to that of the Apostle Cbarity seeketh not her owne things 1 Cor. 13 5. Thirdly such regard not the will and pleasure of GOD which is true wisedome indeede contenting themselues with worldlie wisedome which is foolishnesse with God 1 Cor. 3 19. Such men as they do not consult with God in his worde so they do not ascribe the praise of their wisedom to God the author of their wisedome but to their owne wit and industry Lastly this arrogancy and outreaching opinion of our owne wisedome is by long experience proued to bee the mother of error of all sorts whether in doctrine or worship or common conuersation for on the one side the cause why men giue ouer themselues to grosse sinnes in their liues and actions is this that in arrogancie of spirite they hold scorne to be taught and admonished of others they know as much as any man can tell them and let men meddle with themselues Such as these God deliuers ouer to a reprobate minde and to great euils as is plain in the example of Cain and ãâã So on the other side whence commeth it that diuers men haue deuised newe opinions in Doctrines and new worship in practise of religion but for that not resting in the plaine and simple truth of Scripture they take themselues to see more then other men yea to be wiser then God himselfe see 1 Tim. 6 3 4. Vainglory or ãâã lucre ãâã heresies Augustine Hence do arise rents and diuisions in Gods Church betweene Teacher Teacher Pastor and Flocke to the great disturbance of peace and concord Tim. What thing is that which is such a furtherance vnto concord Silas Humility when we condescend to men of lowe estate or submit our selues to the lowly or humble These words if we vnderstand them of the persons which bee lowly and humbled then the meaning is that wee must apply our selues to persons of lowe degree descending to their basenesse as if we were base with them not despising their company but liuing humbly with those that are humble consenting with them louing them imitating their humblenesse but if we referre lowlie vnto things rather then vnto persons as the opposition betweene high and lowe thinges will beare this sence then the meaning is that we must not refuse the meanest and basest seruice to do good vnto others after the example of Iesus who washt his Apostles feete Iohn 13. But the best way is vnder this worde to comprehend both things and persons that for charity and concorde sake we should embrace humble persons base things out of a lowly minde in imitation of our Saulour who conuersed with Publicans and sinners Luke 15. See Phil. 2. 5 6 7 8 c. and abased himselfe vnto most shameful things out of loue to vs Phil. 2 7 8. Tim. Proceed to the next precept and tell vs what is meant by recompensing euill for euill Silas By euils heere are meant wrongs and iniuries which we are commanded to suffer patiently and not to requite theÌ It is like that precept of Christ Mat. 5 39. It is a corruption of our nature that we are prone to returne wrong for wrong one ill turne for another and men thinke they haue a goodly pretence for it because others began with them and prouoked them but the truth is that whereas it is no small sinne to infer and do hurt to another in his person name or goods by word or deede secretly or openly for such doe offend first against God forbidding wrong doing Secondly against charity which doth no euil to her neighbor 1 Cor. 13 5. Thirdly against Iustice which measures right to euerie man and condemnes all iniuries yet to referre and requite one euill with another is a farre greater sinne not onely because they do adde sinne to sinne but for that a man may do a hurt suddenly and vnaduisedly not perceiuing that he doth euill but offending through ignorance or ouersight whereas they that recompence euill
auoide all occasions means causes prouocations vnto them Sinne cannot be eschewed whiles enticements vnto sinne be cherrished Who will no euill doe must do nothing that belongs thereto Tim. What is done in verse 14 Silas The maine exhortation is repeated onelie the forme of words is varied Also now he expoundes the armour of light as hee had by particulars declared the workes of darknesse by a new Metaphor of a Garment to which Christ is likened put on because as a Garment hides our corporall nakednesse so by Christ our sinnes are couered from the sight of Gods Iustice. Also a Garment compasseth in our body aboue and belowe from top to toe so all the corruptions of beleeuing sinners bee couered vnder this Mantle of Christes righteousnesse Lastly a Garment serues not for couering onely but for comelinesse ornament too so the Spirit of Christ dooth decke and adorne Christians soules euen as his death doth hide our spirituall pollutions Christ is our wedding Garment and our long white robe Reuel 3 18. Aarons Garment is a type heereof the glorious apparrell of the High-Priest vnder the Law was a figure of this spirituall raymenr and taught Gods people that as neuer the High Priest might appear before God without his Ephod and fine linnen garment so sinners cannot with liking and allowance come vnto God otherwise then by Christ by whome alone there is accesse made to God Rom. 5 2. Iacob put on Esaus clothes when he got the blessing and for the obtaining of heauenlie blessednesse it is verie necessarie that we put on Christ. Tim. But seeing Christ is put on by Baptisme Gal. 3 27 how are the Romanes being alreadie baptized exhorted to put on Christ Silas Christ is put on two wayes First Sacramento tenus Secondly reipsa either in the Sacrament onely or in truth also Thus the Maister of Sentences distinguisheth out of Augustine who writeth thus Indu mus Christum aut ad Secraments perceptionem aut ad vite sanctificationem The former is common to good and bad the latter is peculiar to the Saints many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion as Zacheus Paule the theefe these till their conuersion receiue no more but the Sacrament without Christ who is the thing signified and reprobates do neuer put on Christ otherwise then Sacramentally and by profession of him before the Church Paul writing heere to persons both baptized and conuerted and growne into yeares and grafted into Christ exhorteth them vnto the latter putting on of Christ to wit in deede and trueth and that more and more vnto further sanctification of ãâã ãâã Fob this phrase put on in the present time noteth a continuall acte which endureth and must be done al our life long Christ is truly put on after two sorts First when the elect thorough a liuely faith do as certainely possesse Christ as they do their owne Garments whereof they are still the more assured the more they stirre vp their Faith and do encrease in good knowledge of the Gospell Vnto this putting on belongs two actions one of Christ that hee put on all our sinnes and wretchednesse ãâã Cor. 5 21. the other of the beleeuing heart to lay holde more firmelie on Christ his righteousnesse and life to make them our owne as our cloathes be The second way of putting on Christ truly is when the fruits and graces of the Spirit are plentifully giuen or more largely powred into the Christian soule to deck beautifie her as a rich Garment there being two vses of apparrell first to couer and secondly to adorne this latter is heere respected principally at least For howsoeuer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death as Adam couered his naked body with skinnes of dead Beastes yet because hee doth not heere entreate of incorporation into Christ apprehending him to Iustification and this phrase of putting on Christ beeing opposed vnto the workes of darkenesse mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man such as be rehearsed Col. 3 10. Galath 5 22. 2 Peter 1 5 6. but especially in sobriety chastity charity peace and meekenesse which are contrary vnto these vices mentioned in the former verse So then the meaning is that as the bodie with Iewels and outward Ornaments so our Christian soules should bee beautified plentifully with such temperance tinency sober and chaste liuing purity of thought and bodye with that loue and comfort as commeth vnto vs from Christ and were in all abundance in the manhood of Christ whom the Scripture setteth before vs as a patterne and sampler to follow in these and other graces Iohn 10 27. 2 Pet. 2 21. 1 Iohn 2 6. Tim. What instructions may wee gather from hence Silas That all Christians that doe endeauour themselues more to resemble Christ in these good workes then they haue done before beeing more studious of a temperate peaceable humble and chaste behauiour they do fulfill this precept of putting on Christ. Againe whereas these graces are called Christ wee are taught that we must haue Christ himselfe before wee can haue any gift of grace Whereas Origen saith He that hath all graces hath Christ it were better to say with Chrysostom He that hath Christ can lack no Vertues for the treasure of all graces are in Christ and himselfe is giuen ere his benesits and graces can be gotten Also where Christ is there is the Spirite of Christ which is a Spirit of knowledge of the feare of God of chastity and righteousnesse c. Moreouer heere wee are to be admonished that as our apparrell is seene and makes vs knowne to them with whom we liue so Christ must appeare in all our words and workes Wee are to liue as Christ liued that we may be knowne whose wee are Furthermore as they which put on their apparel put on one part as well as another with delight so Christians must chearefully imitate Christ in all his vertues so farre as concerneth them and this they ought to do not for a day or two or a few months or a year but continually all the time of their pilgrimage striuing how to abound in the workes of the Spirit For as wee cannot haue worldly riches all at once so neyther may wee looke to enioy all good giftes in a moment or in a short time for wee are full of imperfections and haue manie temptations and hinderances to wrestle with therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces a putting on of Christ. Lastly this exhortation being vniuersall directed to all members of the Church therefore Magistrates Ministers people olde young learned vnlearned men women must make it their study to followe and imitate Christ being daily more like him in all parts of honesty and holinesse For certaine
issue Thirdly Hope which is an expectation of heauenly glory There be other ends of Scripture as to work all graces to reprooue to exhort to conuict but these be the cheefe named heere to confirme men in faith patience and hope of eternall life Now because the Scripture as an instrument workes these guifts therefore heere they be called patience comfort and hope of the Scriptures teaching them and causing them To which purposes forsomuch as the new Testament serueth as well as the old being all inspired by one Spirite therefore the Apostoticall writing howsoeuer not then extant yet this sen tence reacheth vnto them also Tim. What he our lessons from the words thus opened Silas First we learne that there is nothing in the whole Scripture idle or superfluously written but the whole and euery part hath fruite and edification in it not onely to such as liued vnder the old Testament but to such as liue in the Church in all ages neyther onely is it written for the profite of Nouices as some hereticks auouch but of the most perfect all men one and others may learne from thence and be the better for it The reason is because the counsell of the most wise God his treasures of knowledge are opened therein so far as concernes mans saluation Also it was ordained and inspired for the profite of the whole Church 2. Tim. 3 17. Euery sentence of Scripture hath in it matter of some profitable instruction Tim. To what vse serueth this first instruction Silas First it serueth to distinguish these sacred books from all other which haue some vanity superfluity or curiosity in them something to be cut off as needlesse And againe though they teach other behouefull and lawfull knowledge and sciences yet helpe not to instruct vnto saluation whereas the Scriptures haue nothing which may be reiected but is all necessary and wholesome informing men sufficiently in things of eternall life Iohn 20 31. 2. Tim. 3 13. Secondly it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs likewise the Saduces which admitted onely Moses bookes likewise of Libertines which sticke to certaine pretended reuelations despising Scripture as written for nouices and weake ones And of the Papists whoe affirme that there was an higher doctrine then the Scripture hath any to feed perfect ones their Church traditions forsooth whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister the Holy-Ghost who indited the Scriptures though he had beene rapt into the third heauens Thirdly it reproues such prophane persons which eyther reade not at all or else reade Scriptures to passe away time as they reade Liuy or Chronicles for story without consideration of further sruite thereby to be gotten Lastly it exhorts all Christians to reade them with this minde to bee edified asking still of themselues what may I learne by this or how doth this appertaine to me oh that euery one would doe it It were greatly to be wished that as God hath giuen his written word for spirituall soule instruction and comfort so euery one would study reade heare and preach them with this sincere heart to see and obserue what makes for the making of them wiser or better For certaine it is that such haue the kindly and sauing vse of Scriptures as turne euery branch of it to the furthering of them in godlinesse and doctrine or in good life and manners The end of Scripture is practise as well as doctrine we reade and heare to learne and wee learne to know and we know to the end to liue thereafter Practicke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action much more it would be so in diuinity where blessednesse is promised not for doing but to dooers More especially let Gods messengers which are to teach scriptures to others be here warned that their part is in handling Scripture if they wil be free from the grossest sacriledge not to conuert the Scriptures to serue vnto vaine glory ambition worldly preferments carnall ostentation placing eyther themselues or other men a thing too common and common that is vncleane euen a great and horrible pollution of the sacred word to accommodate it to such prophane purposes but to the edifying of the hearers in faith and piety to that end denying themselues and deliuering the word in that simplicity in which it was left vs by the holy Ghost Tim. What other thing do we learne from this 4. verse Silas The difference betweene the patience comfort and hope of the Heathens Papists Worldlings and true Christians who haue these graces from the Doctrine and faith of Scriptures which is the mother and Well-spring of them Christians therefore be patient comfortable and hopefull because they beleeue the doctrine which teacheth God to be the author of afflictions not fortune or the will of men and that as the causes be iust and equall to correct humble mortifie his Children so the ãâã will be glorious in declaration of his owne speciall goodnesse and power helping in extreamities and working for best to his and for the aduancement of the eternall saluation of his owne according to his own promises and the experience of innumerable Saints as in Abraham Iob Dauid and Christes case which by proofe haue found how faithfull and good God is in his chastisements doctrines examples and promises being their worthy pillers Whereas all vnbeleeuers whatsoeuer shewe of these graces they make yet they are but meere shadowes hauing for the ground of patience their owne naturall reason and carnall respects But of these 3. graces and the generall vse of Scriptures reade more on the Dialogue on Ro. 4 23. 5 3 4 5 6. Tim. Proceede to verse 5. the second part of our Text and tell vs what God of Patience and comfort meaneth and what we are to learne from this Prayer of the Apostle Silas As he is called in the next Chapter ver 20. God of Peace so heere he is called God of patience and comfort because he is the author approouer and rewarder of patience hope and comfort And from this prayer we are to learne that howsoeuer patience hope and Christian consolation do come to vs by the meanes of Scripture instrumentally yet effectually they are from God as Father of lights and giuer of euery good gift Iames 1 17. Which must warne both Preachers in expounding and Christian professors in hearing Scriptures renouncing all affiance in their own ãâã capacity sharpnesse of iudgement or wit to pray vnto God earnestlie after the example of humble Dauid Psal. 119. Lord teach me Lord giue me vnderstanding Lord open mine eyes c. to make his worde efficacious and powerfull to worke in their hearts such graces as it commends and exhorts vnto For Paul which planteth and Apollos which watereth be
obedience chap 12. v. 1. God ordainer of powers and is obeyed or resisted in them and how many waies ch 13. v. 2 3. God of peace of patience and consolation why so called ch 15. v. 5. God sent his Sonne out of loue to mankinde and why ch 8. v 32. God the onely auenger and why ch 12. v 19. God with him no vnrighteousnesse or cruelty either in execution of decrees or in the decrees themselues Ch 9. v 14 19 20. chap 11 v 35 36. God no respecter of persons ch 2. v 11. Howe persons may bee respected Gods will supreame cause of all his counsel and works ch 9. v 11 15. Gods will not to bee registred how it is to be vnderstood ch 2. v 19. Gods glory in manifestation of his mercy iustice the vtmost ãâã of all his counsels ch 9. v 22 23. Gods wrath and Iustice how fearfull a thing ch 3 5. and ch 5. v 6. and 8. Gospell of God why so called ch 1. v 2. and 15. verse 16. Gospell what it signifyes preached by the Prophets the authority excellencie antiquity and efficacy of it ch 1. v. 2. Gospell wherein it differs from the Law ch 1. verse 17. Gospel not to be ashamed of ch 1. v 16. Gospell how the power of God ch 1. v 16. Gospell how called a form or mould ch 5 v 17. Gospell what a blessing to enioy it ch 3. v 2. Gospell good holie iust ch 7. v 12. Gospel to be delighted in ch 7. v 22. Gospel how to bee esteemed and receiued Chap 1. v 2 3. Gospel preached both is obiect and instrument of Faith Gospel how the Iewes enemies to it Ch 11. v 28. Gospel why at first confirmed with myracles Chap 15 v. 19. Gospel a sacrificing sword ch 15. v 16. Gospel bow cause of death being a word of life Gospel word of faith and why Ch 10 v. 8. Gospel brings Spirit of Adoption Ch 8. v 14. Good why the Law so entitled Ch 7 v. 12. Good earnestly to bee sollowed Ch 12. v. 9. Good purposed when it cannot be effected Ch 15 verse 22. Good which we would we cannot alwayes do Chap 7. verse 15 16. Good is wrought out of al things toward the elect ch 8 v 28. Good doers may looke for praise and neede feare no punishment Chap 13. verse 3 4. Good by the wise GOD drawne out of euil Ch 8 v. 28. Ch 11 v 11. Good by sinne conuerted to euill Ch 11. v 9. 7. Grace what it signifies how manifold the spring of all good giftes Chap 1 ver 7. Grace howe holinesse so called Chap 6. v 23. Grace how Apostleship so tearmed Ch 1 verse 5. Ch 15 15. Grace extolled by Faith suppressed by the Law Ch 4 16. Grace in cause of Iustification contrary to works Ch 11 verse 6. Grace more abounds wher sinne abounds how to bee vnderstood ch 5. v 20. What it is to bee vnder Grace ch 6. v. 15. Grace of Christ how preuailes aboue Adams sin ch 5. v 16 17 c. That Grace may abounde we may not sin Ch 6. v. 1. Grace of God how necessary for all beleeuers Cha 16 v. 20 and 24. Griefe what it is cha 10 verse 2. We must grieue mourn with such as mourne how Ch. 12. v. 15. Griefe in Paule great for the abiection of the Iewes Chap 9. verse 23. and Ch. 10 1 2. H. Heart what it signifies ch 10 v. 9 10. From the heart what it is ch 6 17. From the heart prayers must come if they be accepted ch 10 15. Heart-hardnesse what it is how manifo'd how procured how to be cured how dangerous fearfull when it is whollye and for euer Markes to know it by the causes of it ch 2. v. 5. Chap 11 v. 7. Hast an effect of vnbelief and cause of shame ch 9. v last Head of the Church not Peter or Pope but Christ. Ch. 12. v. 4. Hearing how Faith by it Ch. 10 14. Heauens howe vnder vanity how to bee glorified New heauens what Ch. 8. v 21 22. Heathen their calling to Christ prophefied of ch 15. v. 9 10. 11. Heathens how a wild Oliue ch 11. v. 17. Of their grafting in and how partakers of the fatnesse of the Oliue Heathens how beholden to Gods bountifulnes chap. 11 v. 18 19 20 21. Holy how Scriptures bee so why the law is so entitled ch 1. v 1 2. Christians sacrifice how holy ch 12. v. 1. Holinesse way to heauen ch 6 v. 23. Holy how the branches so because root is so ch 11 16. How our children beso ib. Hope what it is how manifold how Christian hope differs from ãâã see ch 5. v. 5 6. and c. 8. v. 24 25. Hope how it makes not ashamed Hope how saued by it Hope the office of it Hope how the fruite of experience and ioyned euer with patience ch 8. v. 24. Hope is of good things to come only of eternal glo ry chiefly See ch 8 24. Hope a temedy of afflictions ch 12 v 12. I. Iesus what it meanes ch 1 1. 3. Ignorance of God how great a sinne why to bee auoided ch 2. v. 12. Ignorance how it excuses Ignorance polluteth zeale Ignorance ioyned with pride and rebellion against God ch 10 v. 2. 3. Ignorance how dangerous in a guide and teacher Ch. 2 v. 19 20. Image of God vnlawfull how Image and Idol all one ch 1. v. 23. 25. Iustice imputed inherent Iustification how differs from sanctification Causes and effects of it Ch. ãâã v. 14. Iustified how wee are by Christs resurrection ch 4. verse last Iustification the partes of it how it is the grounde of peace ch 5. v. 1. K. King how Christ is so ch 1. v. 3. Kingdome of Christ spirituall Kingdome of God what be the conditions and parts of it ch 14. v. 17. Kissing the Booke in an Oath ch 9. v. 1. Kisses how vsed in the primitiue Church ch 16 v. 16. Knowledge of the worde how excellent and necessary ch 13. v. 12. Knowledge part of faith ch 14. v. 14. Knowledge of sinne speculatiue and experimental both by the Law ch 7. v. 7. Knowledge of the Lawe what it worketh ch 3. v. 20. and 4. v. 15. L. Law how many significations ch 3. 19. Law how manifold of nature of Moses Ceremonial iudiciall morall how abrogate Chap. 2. v. 14. and Ch 10 4. Law how spirituall and what to be learned by it ch 7 v. 14. Law how called iust ch 7 v 12. Law impossible to be kept and why ch 8. v. 3. Law how ordained to life and occasion of sinne and death Chap. 7. verse 10 11. Law of members and of minde what they be ch 7. v. 23. Lawe how to be delighted in and why ch 7. v. 22. Law cannot iustify vs and why ch 8. v. 3. Law the righteousnesse of it neither easie possible cer taine or comfortable chap. 10. v. 4 5 c. Law how the inheritance is not by it ch
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens wheÌ he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the SacrameÌt and not the thing some the thing and not the Sacrament Sins not ãâã but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam ãâã Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo curruÌs ad maium ãâã anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestaÌtur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. ReasoÌs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita ãâã et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta ãâã tantum significaÌt iustitiam sed dant et obsignant ãâã in glossa A digression into the praise of Abraham and his faith Non ãâã more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons ãâã ãâã per ãâã in bono ãâã ãâã et ãâã ãâã dei timor in cordibus piorumvt dco ãâã ãâã ãâã Idem ãâã charitas Christi ãâã sacit ãâã ãâã rabiles Ambro. Sine muta ãâã ãâã dena dci Hoc est ãâã fider ãâã nunquam ãâã deturbatur ãâã F. ãâã est perpetua ãâã ãâã quoni am vera Luthe rus fides cocuti potest non ãâã ãâã non ãâã ãâã ãâã ãâã What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemeÌt Mille mundis red mendis sufficit Christus ãâã The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned froÌ true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. RecreatioÌ 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. ãâã 1. Help the pore with those hands with which ye oppressed
the poore let those feet run to Church which once ran to Idols let that toung c. Ga. 5. 17. 1 Part. Goodnes of the quarrel and hope of victory the two whetstones of a Souldiours courage 1 Sam 17. 36. For our corrupt nature is more bent vnto that which is forbidden How still subiect to the Law How free from it Iubet non Iuuat Nitimur in vetitum cupimus semperq negata 2 Kings 6 15 16. 1. Part. Obiection Titus 1,9 2. Part. Answere 1 Cor 6 20 Luke 1 74 75 Psal. 119 1 112 1. 2 Pet 1 11. 1. Part. Ephes. 1 3. Phil. 1 3 4. Ephes. 1 6. 2. Part. Gen. 6 5. Co. of 1 21. Luke 17 32. 2. Part. Non agimus sed agimur sumus merè passiui In words and outward shew to serue God is not enough like them ãâã Tim. 3 4. But inwardly from the hart Origen 1. Reason 2. Reason 3. Reason Iustitioe seruiendum 1. libenter 2. vigilanter 3. celeriter 4. potenter 5. ardenter 6. indesinenter Non ãâã deficit qui non proficit Summe 1. Part. If vnregenerate men be free from Iustice then they haue no inclination at all to it saith Beza Homo ãâã liber est a ãâã non ab ãâã inquit Aquinas Voluntas quoe li bera est in malis idco non est libe rain bonis quia non libcratur a christo inquit Anselmus Mali habet libertatem culpabilem Ansel. 2. Part. * This is meaÌs in the text Some at al are not ashamed of their sins as Sodomites Ierc. 3. 3 Some hauc shame without repentaÌce as Cain Icre 2. 26. Some shame and repeÌt Ier 31. 19. Ier. 31 18 19. 1 Cor. 15 9. v. last Hcb 6. 7 8. Math 5 12. Rom 8 13 1 Cor 9 25 a Tim 4. 13. He meaneth death in general of what kind soeuer To the beleeuing penitent finners all sinnes be veniall and all be mortal to the vebeleeuers 2. Part. Leuit 14 5. Gal. 3. Rom. 10 5 6. Of this freedome therebe three reasons in verse 4. Verse 1 2 3 4 5 6. From v. 6 ãâã 14. From v. 14. to the end Verse 1 2 3. Verse 4. By the Law is meant neither Law of Gospell or of Nature or of Romanes but Moses doctrin The bond of marriage by Law diuine naturall is indiuidable vntill death Adu'torium sohut vniculum Quod faciendum nist semel deliberandum diu A woman is three wayes bound to her liuing husband first she is the mans power second ly she may not depart from him Thirdly she is an Adulteresse if shee marry to another Heere bee three reasons to prooue vs free from the Law 1. beecause we be dead to the Law 2. we be married vnto Christ a second husband 3. we must fructisie and bring Children to this husband 1. Part. The seruitude of the Law stood in these three things 1. declaration of sinne 2. in the condemnation of it 3. in increasing of it From all which Christ hath sreed the elect Imbccillitatis indaeorum rationem babu't ct eorum offensionis vitanda lanquam voluit inucrtere orationem Caluinus Moral law is in force stil in respect of obedience for Christ came to confirme the law and not to destroy it Math 5. 2 Part. Per corpus Christi ãâã cruci affixum est melan'on pro nobis per emptum Oecumenius Ambref in mortem pro nobis ãâã 3 Part. Note that Christ dead and raised is called God absolutely 4 Part. Comparatio ml noris à contrario Paraeus 1 Part. To be liue and walke after the flesh here Rom 8 12. 2 Cor 10 3 15. To follow carnal lustes greedily as vnregerate persons do Rom. 3 20. Rom 7 7. Rom. 7 8. As the Sunne on a Dunghill maketh a greater stench by fault not of sun but of the dung Lucrum tune sacit mors ãâã peccatur Ambros. 1. Part. ãâã peccato quod nos detinc ãâã ãâã Iohn 8 44 1 Cor 6 last verse 2 Part. ãâã deo ãâã et spontanco ãâã aut interna co'dis obed ãâã vt ãâã et ãâã Rom 6 16. Luke 23. Gal. 5 22. Iohn 3. Intèlligit ofotiosam legis notitiam pareus Externamliteram que fraenat tantum externas actiones Caluin 2 part of the Chap An Apology of the law against certain cauilations slanders 1 Part. This phrase is like that in ch 6. verse 23. also 8. verse 6. and ch 17 13. 2. Part. Reuel 3 15. Act 23 16. As Paul examineth his sins by the law so let cue ry one enter into himselfe Psa. 32 5. giueth like example Phil. 3 6. Acts 9 1. 1 Tim 1 13 Rom 7 8 9. Lex tanquam speculum peicatum repraesendtat Rom 3 20. How the law dcteineth sin The Law be ãâã ãâã perfect ãâã ãâã ãâã ãâã ãâã R ghteo ãâã that ãâã be taken for euil which ãâã Psal 1 ãâã and 119. and 19. Paul calleth lust sinne and it hath disobedience against the Law of the mind August Lust formed or vnformed before or after consent is to be repented of and resisted Concupiscence is not meerely naturall but is morall and spirituall and resists grace so it is sinne And withallit layeth the cause of sinne vpon hidden corruption properly and accidentally vpon the law 1. Part. Non diabolum peccati authorem sed peccatum inhabitans intelligit Further obserue heere that all things to the vnregenerate fall out to their euill seeing euen the law so good a thing giueth aduantage to sinne it is con trary with the regenerate Rom. 8 28. Causa generaus peccatum per se est prauitas latens in homine per accidens lex prohibens dum aduersus hanc illa insurgit Paraeus All naughtie motions first second with consent or without 2. Part. Absque legis notitia pecatum la tet tanquam non sit non apparet penitus ignoratur et in tenebris sopelitur Aug. As in a kingdome which hath no law or King to go uerne it their crimes be held for no crimes and rage without fear or dread Iud g. 17 6. So it fareth with the conscience of a sinner sin is quiet and lyeth hid and vnknowne Concio legis in Ecclesia necessaria Piscator Gal. 3 19. ãâã habuit sed non prius in tellexit Paroeus The coÌming of the commandement is the true seÌse knowledge consideration of the law Viuere mihi vi debar August In mea opinione Paroeus As a lethergy is not deadly if one be rowsed out of it so sin stirred by the law hurts not the elect Decepit lex ãâã ãâã ãâã do suauius ãâã ãâã cupidita ãâã ãâã Paraeus Rom. 7 ãâã 1. Glasse Gen. 3. Rom. 8 2. 2. Glasse 3. Glasse 4. Glasse Text. By authority Example Reason Cum lex neque gignit peccatnÌ ncque mortem sed peccatum inhabitans sequitur eam non essedamnandam Holy Lex sancta iusta bona ratione authoris doctrine effectorum Paraeus This effect is in the life to come Iust.