Sathan trueth or vnrighteousnesse Tim. Which of these Lords is it best to be seruant vnto Sil. Vnto Christ and his truth because this seruice bringeth liberty wealth pleasure safety dignity and honour Prou. 3. 14. 15. 16. 17. 18. Tim. How may we know whether wee serue trueth or lust Sil. First we are seruants vnto that which we are obedient vnto Secondly our seruice is knowne by our loue and care what wee like best and take most care and paines to please that is our lord Tim. But are Gods children wholy freed from vnrighteousnesse Sil. No surely but they are not seruants to it it still abideth in them but it reigneth not ouer them it hath force and might to drawe them aside from the trueth of reason and of faith but without dominion ouer them Tim. Which lord do the wicked serue Sil. Vnrighteousnesse and lust by which seruice they gaine shame bitter griefe horrour of conscience daunger of this life and far more in the life to come Tim. What remaineth for them in the life to come Sil. Tribluation anguish wrath and indignation Tim. What did we learne out of these words Sil. That euill men after they are dead must suffer for sinne Secondly that the paines which they must suffer are extream Thirdly that their paines shal be both very great and sundry or of diuers sorts as the change of the wordes doeth imply Lastly this should serue to keepe men from sinning against God also to stirre vp men after they haue sinned vnto serious repentance Tim. How many things consider we in this Text Silas Three things First what is meant by persons and respecting of persons Secondly in what things it may appeare that God doth not respect persons Thirdly how farre forth we are to respect persons without sinning Tim. What is meant by persons Sil. The outward qualities as riches pouerty birth country friends some of these qualities are of our own election as to be a Captaine a Souldior a Magistrate a Minister Some put vpon vs by God as Country birth riches and pouerty The meaning then of these wordes is this that God is not moued with any of these qualities to loue or to hate to refuse or to receiue any to fauour no nor yet with any guifts either naturall as wit memory vnderstanding or gotten by labour as Learning Arts experience Tim. But was is not a respecting of persons when all men being alike in Adam he chose some to saluation and refused others Sil. It was not for these reasons First persons in this phrase of Scripture doth not signifie men and woemen Secondly Gods decree was before eyther there were men or woemen that is before they had any being Thirdly there must needs be a reiecting of some where some be elected Fourthly that which moued him to make this difference was not any condition or qualities in the parties but his good pleasure Fifthly the elect are not saued but by the merits of Christ the others are not condemned but by the desert of their sinnes adde hereunto that God is not tyed vnto any law and therefore cannot wrong any or offend against equity Tim. In what things may it appeare that God respecteth no persons Sil. In these two things First in bestowing his spirituall guifts and graces which he giueth to poore and meane ones as well as to great and rich ones as his effectuall calling faith repentance Secondly in inflicting his iudgements for sinne which he punisheth in great and rich ones as well as in poore and meane ones Tim. What vse are we to make heereof Sil. That we ought to be like vnto God heerein not to respect persons but to iudge according to the cause Tim. In how many things are not we to respect persons Silas In foure things First the Minister in deliuering Doctrine Math. 22 Thou teachest truely and respectest no mans person Secondly the Magistrate in administring iustice Deut. 16 19. Thirdly all Christians in their censure and iudgement of actions good and euill Fourthly in hauing the precious faith without respect of persons Iames 2 1. Tim. But there is some case wherein it is good to respect persons Sil. True as in giuing reuerence to euery man according to his estate and guifts examples heereof we haue in Abraham towards the Hittites in Ioseph towards Pharao in Salomon towards his mother the reason whereof is the authority and guists of our betters to whom ciuill reuerence is due DIALOGVE VIII Verse 12. For as many as haue finned without the Law shall perish without the Law and as many as haue sinned in the Law shall bee iudged by the Law Tim. VVHat is the purpose of the blessed Apostle in this present Text and how proceedeth hee Sil. The same as before to proue the iudgement of God in punishing sinners to be iust and himselfe to be no accepter of persons because howsoeuer the Iewes and Gentiles be vne quall in knowledge yet he will indifferently punish both both being sinners And heere Paul draweth neere to the particular obiections of Iewes and Gentiles preuenting them in that they would plead and lay in against this equity of Gods distributiue Iustice which the Iewes thought it should not take hold on them beecause God had graced and adorned them with the benefit and priuiledge of the Law by hauing whereof they looked not to be condemned but iustified the Gentiles seeing they wanted the Law deemed it hard to bee condemned whereunto he saith in this verse that it shall no whit helpe the Iewes that they had the Law northe Gentiles that they lacked it for notwithstanding this difference both were worthy to perish seeing both had in them sinne the proper cause of damnation This is the drift and sum of this verse and thus Paul proceedeth Tim. But why saith be of the Gentiles that they are without a Law as hauing no Law Silas This is spoken in comparison the Gentiles had not the Law so plainely deliuered in writing as the Iewes had yet were they not without a Law which he proueth afterward by two manner of wayes in the verses 14 15. the one externall doing some good things the other internall the testimony of Conscience Tim. How can they be said to sinne seeing sinne it the transgression of the Law which they were without Sil. They did sinne by breaking such a Law as was giuen them though they wanted Moyses Law Also they were finners against the Law of Creation which when Adam did breake he wrapt himselfe and all his posterity euen Infants in damnation Tim. What meaneth he when hee saith they shal perish Silas That their ignorance of Moyses Law should not excuse them from guilt and punishment of sin because they shall bee iudged by that Lawe of Nature against which they sinned Tim. What instructions are to be receiued from hence Sil. Two First that God giueth not the knoledge of his will to all alike For the Iewes had more knowledge and the Gentiles had lesse Secondly that
vncleannesse with beasts Sodomitry which is an vncleannesse betweene them of one sexe Tim. Why is it called Sodomitry Silas Because the Sodomites are the first we reade to haue committed this sinne also they were outragious in the committing of it Gen. 19 4. 5 6 7 c. Tim. When be sayde they receyued such recompence as was meet what was this to say Silas That God did punish dolaters to shew his iustice and he did it with a fit punishment to shewe his wisedome This place plainly proueth that in sin there is something which God worketh and not suffereth only Sinne hath three things in it First a motion or action on which as it is such is of God in whom we all moue and liue and haue our being Secondly the naughtines of the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is from our selues Satan not from God as a Waggoner when he strikes a lame horse is cause of his moouing but not of his halting which commeth from imperfection in the beast The third thing is Anti-iustice the recompence or retribution for former offences this is from God as Author for it is iust with God to render to men after their workes good to them which do good and euill to such as do euill here we haue the end wherefore God deliuereth to vacleane and vile lusts that by order of Iustice he may repay sinners their due Tim. If there be a diuine Iustice then it must needes bee ill with wicked men and wel with good Silas True it must be so for so Iustice requires which giueth to euery man his due but because this doth not alwaies appear to be so this proues that there is a iudgment to come 2 Thes. 1 4 5 6. Tim. What learne we by this Silas That it behooueth all men to feare sinne especially not to lye in any sinne because there is a most wise and iust God to reckon with vs. Tim. What are wee taught by the fitnesse and meetenesse of this punishment Silas That there is infinite wisedome in God to allot paine and iudgement answerable and like to their sin This should serue to encrease the feare of offending God who knoweth how to fit sinners their payment correspondent to their fault and to proportion the punishment to the sinne drowning Pharaoh in Water who caused the Israelitish Children to be drowned and striking that hand of Ieroboam where with he would haue stricken the Lords Prophet And worthily giuing vp these Idolatrous Heathens to dishonor their own selues with most base lusts and deeds because they had dishonoured God by giuing his Godhead and worship to most base ignominious creatures DIAL XVI Verses 28 29. For as they regarded not to acknowledge God euen so God deliuered them vp to a Reprobate minde to do these thinges which are not conuenient being full of all vnrighteousnes fornication wickednesse couetousnesse maliciousnesse Tim. VVHat is the drift of this Text Silas Generally to conuict their guiltinesse and to shew what need they had of the grace of Christ but especially to lay foorth the equity of Gods iudgement against Idolaters The equity of God is this that as they did not iudge it right to render vnto God his knowne worst ip so God in his Iustice tooke all Iudgement from them that they should not know what was conuenient and good for themselues nor equall and rightfull toward their neighbor as henceforth he sheweth at large Tim. What is meant heereby That they did not acknovvledge God Sil. Two things First that they had not God before their eyes Secondly that they thought God had nothing to do with their matters for they neglected God and ran into his displeasure being led to do euill by forgetting God to bee witnesse and iudge of all men Moreouer that they neglected God yea and derided the true knowledge of God preferring their owne inuentions and so their sin was not of simple ignorance but of wilfull blindnesse Tim. What lesson was giuen vs heere Sil. That it is a good meanes to preserue vs in well doing if we consider that Gods eye is euer vpon vs to note and obserue vs and our doings and that it is a grieuous fault to scorne the true knowledge of God Tim. What is heere meant by a Reprobate minde Sil. Not persons reiected and reprobate of God for diuers of these were elect ones but such a minde as is destiture of iudgement and voide of common reason taking euill for good and good for euill also passiuely a minde reproued and disallowed both of God and all good men Tim. Doe ye not thinke some elect to be sometimes of a Reprobate mind Sil. Yes surely before their calling as Paul Manasses and the Theese vpon the Crosse and they spoken of 1 Cor 6 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind but contrariwise some of them haue had a Ciuill mind guiding their actions according to reason together with great shew of godlinesse for a time as Iehu 1 Kings 10 29. and Demas 2 Tim. 4 10. and Iudas Math. 26. Tim. What should this teach vs Sil. Charity to hope well of all Secondly patience to beare with all men in the spirit of lenity so long as there is any cause of hope Thirdly wisedome to discerne of mens mindes by their workes and actions Tim. What difference do ye put betweene a Reprobate mind a Ciuill mind and a Religious mind Sil. The Reprobate mind doth neither feare God nor reuerence man and regardeth neither right nor wrong The Ciuill mind regardeth man but doth not reuerence God The Religious mind both feareth God and reuerenceth man dooing good and auoyding euill of Conscience toward the commandements of God Tim. What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp by the reuenging hand of Gods iustice flinging them as it were from an high Rocke into a deepe downefall and pit of vices Silas Three things First how corrupt and miserable mans nature is without Christ being a very sinke and Sea rather of most vgly loathsome sinnes and vices Secondly we learne how many enemies we haue to fight against euen so many as there be corrupt lustes Thirdly how much we are beholding to Christ for pardon of sinne and grace of new birth whereby so foule and inumerable vices are couered and cured Fourthly we may learne to detest all appearance of Idolatry which God doth so seuerely punish by giuing vp to such filthy sinnes as so many Tormentors Tim. What was noted heereby that they are saide to be full of all vnrighteousnesse the first effect and fruit of their reprobate mind Sil. That corruption is spread into and ouer the whole nature of all men before their conuersion Secondly that our life is thereby stuffed and ouer-laden or fraught with vices of all sorts which arise and spring out of that Fountaine of naturall corruption Tim. What is meant by vnrighteousnesse Sil. Not a peculiar
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 〈◊〉 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 Secōdly 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
sorts First it maketh appeare vnto vs what is euill and sin and what is not Secondly it brings vs to behold the nature of sin how vile and filthy it is being against a righteous lawe and an infinite diuine iustice Thirdly it reueales the danger of sin what hurt it bringeth to the committers of it to wit no lesse then euerlasting destruction in hell after all the miseries of this life Lastly it giues a feeling of sinne in our hearts troubling our Consciences by some certaine byting and sting This experimentall knowledge is that which is chiefely meant heere where we are further to note that howsoeuer all Lawes both ciuill ceremoniall and iudicial as the law of nature also serueth to manifest sinne yet the morall Law of God being written by Moyses and rightlie vnderstood doth performe this office of reuealing sin most fully and feelingly because it striketh at the roote discouering our hidden and secret euil thoughts causing vs to seele the force of sin inasmuch as God himself in this Law doth with great power speake to the conscience for it hath his spirit ioyned with it which deserying and laying open our hidden naughtinesse and our bondage to it breeds terror in vs Rom. 8 15. Tim. What may be the vse of this first instruction Sila First it doth admonish all men to bee conuersant in the Lawe of God and to studie it if they do desire to be more and more acquainted with their own sins and wofull estate thorough the same Secondly it renders a reason why men haue so slender a sight of sins eyther their owne or others because they are ignorant vnsensible of the Law Thirdly it warneth the godly to bee thankefull vnto God who hath giuen them the Law to be as it were a Sentinell to bewray their enemy to them and a scourage to driue them forward to lesus Fourthly this directeth vs how to reade and heare the Law with fruite namely when wee finde out some thing by it which must bee forgiuen by mercie and repented of or amended by grace Lastly it serueth to pul downe our stomackes and hearts by the viewe of our owne sinfull estate to force vs vnto Christ and to make much of his grace and merites Thus farre of the first instruction Tim. Now tell vs of what knowledge the Apostle speaketh when he saith He had not knowne Lust c. As also what Law he speaketh of Silas He meaneth the morall Law or ten Commandements as is plaine by the instance of Lust which is sorbidden or condemned in euery one of them as the root whence springeth all other sinnes As for knowledge he meaneth both speculatiue and experimentall but rather this so as the sence is this I had neuer vnderstood lust to be a sinne at all or felt it to be so grieuous a sinne as now I doe without the helpe and light of Gods Lawe which forbiddeth Lust. Hence wee are put in minde againe how diligently the Law of God is to bee learned and weighed of vs seeing without it the hidden sinnes of our nature cannot bee espyed and knowne nor the force of sin so throughly felt as to enforce vs to Christ. Tim. But what Lust may it be that this our Text mentioneth for there be sundry sorts of Lusts some be good lusts which he cannot meane and sinful lusts be not all of one kind Shew vs which of them is vnderstood heere Sil. It is true as ye say for there be naturall Lustes when things tending to preseruation of our own nature are desired there is also a spiritual lust an hungring thirsting for iustice which is a desire of heauenly things that come from the Spirite and also there is carnall sinfull Lust which is of things contrary vnto God These be meant heere but not all these For of sinnefull lustes there be sundry kindes As first Originall lust which is the fountaine roote and spring of all other sins being that which is called byrth-sinne or corruption of Nature This Originall Lust is an impotencie of mans heart whereby it is inordinately disposed to this or that euill Secondly actuall lust which is euerie euill motion and desire of the soule against the law of God This proceeds as a fruite from the former Rom. 6 12. of which there are two degrees the one is an euill motion of the minde suddenly conceiued without consent of will this is called voluntarie Lust. The other is an euill motion which goeth together with consent and is ioyned with purpose and deliberation lames 1 15. This is called voluntary lust because it hath the consent of our will and is not onely in desire but in resolution to effect it if occasion serue Now our Text doth not speake of our voluntary lusts which are consented vnto by our will and resolued vpon First because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason as many Heathens did Secondly by that which followes in this Chapter it appeares he speakes of such lusts as be resisted and irkesome to a godly minde which doe leade the Saints captiue euen against their will making them cry out O miserable men and therefore it is an originall lust which is the prauity of nature disposed to euil which is meant here and also the first degree of actuall lusts to wit such as go before consent the moral law being rightly vnderstood of the Apostle gaue him light to see that those lustes were sinnes deseruing eternal death which before he knew the law he did not perceiue or once surmise it to be so or to sticke so deeply in his nature and so to make him obnoxious to Gods wrath Tim. Let vs now heare what doctrines and lessons we are to gather from hence Silas The first is this the miserable estate wherein all men stand by Adams fall hauing their nature wholly poysoned and corrupted by sin Iusting after euill things alone in so much as if we should neuer thinke speake nor doe euill yet our very corruption of nature beeing the breach of Gods eternall law maketh vs guilty of eternall wrath Secondly our euill desires and motions though they be misliked and striuen against yet they be sinnes and deserue Hell fire because they are transgressions of the Law Tim. What vse and profit is to be made of these doctrines Silas First euery one must see that they haue need of the death and bloud-shedde of Christ euen for the least vaine and sinnefull thought or imagination yea for healing their infected dead nature Secondly that euery one must be humbled mourne and with sighes craue pardon for such thoughts and for their naturall inclination to sinne Thirdly all Christians stand bound not onely to take care and heed of their words and workes but euen of their thoughts and desires for there must a Conscience be made not onely of what men speake and doe but what men thinke and desire Fourthly it serues to
feare further destruction Secondly they were so displeased with the euils they did against the law that they had no care to doe the good commanded in the law as regenerate men haue and that out of conscience and obedience of the lawe and in one thing as well as in another Tim. But Herod was not onely displeased but he did good things Mark 6 20. Silas Herod was indeed displeased with his sinnes because hee feared the punishment and not because the lawe forbad it for then hee would haue put away Herodias his brothers wife haue repented of that main and grosse sin Secondly though he did good things yet not throughly for when the text sayeth hee did many things it implyes that hee neglected other things which were as needfull to bee done as those which hee did whereas the regenerate that consenteth to the law doth hate and repent of one sin as well as another and allowe one duty as well another though they perfectly neuer leaue any sinne nor doe any duty Tim. Yet it is reported of this Paul that when hee was a Pharisy and vnregenerate he was conuersant in all the righteousnes of the law without rebuke Silas All this is true and yet did not hee then consent to the lawe of God that it was good First because his conuersation was vnrebukeable outwardly before men alone his lusts and inward motions being vicious and sinfull before God Secondly the feare of men or the feare of punishment from God or both and not the loue of the law might and did moue him to be outwardly righteous Lastly hee was not stirred vp to the works which hee did by faith and charity either towardes GOD or man All things are quite contrary in the regenerate who content to the law of God both outwardly and inwardly and haue a pure heart cleansed by faith the ground and foundation of all that good they do Tim. Yea but euen regenerate men they do many euil things quite contrary to the lawe and doe leaue vndone sundry good things inioyned in the lawe and in those thinges which they doe best they come short to the perfection of the law how doe they then consent to the law Sil. Yes all this may be and stand very well together if men consider his conclusion set downe in the next verse which is that Paul as he was renued so farre his mind his will his affections did all allow the whole law and the euils which he did he was violently drawne vnto them by original sin which still remained in him Tim. Shew vs then when it may be sayde of a man that hee consents to the law Sylas When hee is so affected to the lawe as Dauid and Paul were not for degree but for sincerity of affection see Psal. 1 2. 119 14 15 16 18 30 31. Rom. 7 22 23. Tim. Nowe declare vnto vs what profit wee are to make of this doctrine Silas First wee haue from hence a notable difference betweene the godly and the vngodly the sincere Christian and the hypocrite for the vngodly man and the hypocrite when he doth any good or eschue any euill it is not from the heart because the law commaunds it for he euer hath respect vnto gaine or credit or pleasure or pain and not to the will of God but the godly though hee sin yet from his heart he loues the law hauing that in him which resisteth and hateth sin Secondly from hence we haue a special comfort vnto al such as consent to the law of God whose inward man delighteth in it and whose minde serueth it such surely are regenerate though they haue many fearefull imperfections and sinnes yet if they in trueth allow the law condemning those sinnes they doe and allowing those things they doe not because the law willeth them repēting from their harts so oftē as they violate the law through weaknes this is a certain mark of a new born child of God 〈◊〉 It sheweth how fearful their case is which are ignorant of Gods law either because they cannot or because they care not to know it These do not consent to the Law which they do not know and therefore are as yet in the estate of damnation Therefore it is a needfull thing together with the preaching of the Gospel to haue the Law soundly interpreted and applyed For as men cannot consent to the Gospell without the preaching of the Gospell which is the power of God to write it in our heart so we cannot so much as know the Law without the preaching of the Law Finally heere is a sure truth that whosoeuer willeth not the euil which he doth but disalloweth it out of a reuerent loue vnto the Law whereunto hee seeth the euill which he dooth repugnant he certainly approoueth the Law to bee good and a rule of rightnesse DIAL XIII Verse 17. Now then it is no more I that do it but sin that dwelleth in me Tim. VVHat doth this Text containe Silas A second conclusion inferred and gathered from the first combate betweene grace and corruption in the heart of Paul or betweene a good will and a bad deed the conclusion is thus much If I Paul do what I hate and what I would not do then I doe it not as I am renued but sinne dwelling in my Nature doth it by drawing me from good to euill whence it is too manifest that the force of sinne is yet great in me and that I truly complained in verse 14. Tim. What Instructions are we to learne from this Conclusion Silas That euery regenerate man is diuided into two men or into two parts that is himselfe and sin the new man and the old grace and corruption flesh the spirit the law of the minde and the lawe of the members The reason heereof is because in this life theit regeneration is vnperfect Secondly that a regenerate person takes his denomination from the better part that is from grace which raigneth in him not from sinne which doth but dwell in him Thirdly that part which is regenerate and renued in a man neuer sinneth but it is that part which is corrupt and vnrenued that sinneth doth euill Fourthly it affoords a plaine and euident marke to discerne a man that is regenerate from him that is not regenerate Tim. Before you doe particularly name the markes of a regenerate man set downe in this verse tell vs how many markes are contained in this Chapter whereby we may iudge of a regenerate man Silas There be seauen seuerall markes of the regenerate Children of God set downe in the latter part of this Chapter that is from the 14. verse to the end of it The first is to will that which is good and to hate sinne verse 15. The second to consent to the law that it is good and to delight in the sound knowledge and spirituall obedience thereof verse 16 and 22. Thirdly to haue an inward man that is such a man as is in secret and
vp to thankfulnes that Christ so holie so high so blessed should be giuen for vs so prophane so vile so wretched Sil. What vse of this is further to be made Tim. It ouerthroweth humane merit of all sorts seeing no man giueth ought vnto God but God giueth all that he hath vnto him and that freely Tim. What more may we learne from hence Silas This whatsoeuer is giuen to any man if Christ be not giuen withall it can be no good thing to him for as hee that possesseth Christ must needes haue all good things so hee that possesseth not Christ hath no good thing Aboue all thinges then labour for him to haue him and iudge all losse and dongue to him Tim. Who are the persons for whom Christ was giuen Silas For vs that is euen Paul and all others which are like him to wit such as God hath predestinated and called Tim. But is not Christ sufficient to saue all men Silas Yes he is were it that all men had Faith to receiue him but as the Sun giues vs no light without an eye to behold it nor cloathes warme vs except we put them on nor meate feede vs vnlesse it be eaten so neyther doth Christ auaile any man but beleeuers of whom there is an vniuersality and a world as there is a world and vniuersality of vnbeleeuers Tim. What vse of this Silas To prouoke all men to labour for to becom true beleeuers better neuer to haue bin then not to bee of this number Note further that the world All is so limited to the faithful as Gal. 3 22. that it serueth also to take away the difference between Iew Gentile as Ro. 10 11 12. DIAL XXX Verse 33 34. Who shal lay any thing to the charge of Gods elect It is God who iustifieth who shal condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. Tim. VVHat are we to thinke of the reading of this Text Silas Some reade it all by interrogation or question thus who shall accuse shall God who iustifieth whoe shall condemne shall Christ who is dead c. containing a reason Some reade it by question and answere thus Who shall accuse it is God who iustifieth that is no body shall accuse for it is God who iustifieth who shall condemne it is Christ which is dead that is no body shall condemne for it is Christ who is dead risen sitteth at the right hande of God and maketh request This latter reading is the best because it is more plaine and casie then the former which doth obscure the sence and is against the credite of the greeke Copies which rcade it not by a continued interogation Tim. What doth this Text containe Silas Two things First a double assault implied and folded in the Question Who shall c. Secondly it shewes the remedy in the answere It is God c. Tim. Where is the first assault or temptation Sil. In these words who shal lay ought to the charge of Gods chosen to lay to ones charge is a word taken from ciuill Courts signifies to accuse to cal one into law to enter suite or action against him charging him with some crime or guilt and by Gods chosen is meant such as be elected of God vnto life eternall and doe beleeue the Gospell Tim. What doe ye learne from these words Sil. That all the merites of Christ are appropriate vnto elect faithfull ones for these he dyed rose againe sitteth at the right hand of God and maketh request for them those God iustifieth sanctifieth and glorifieth Where is then that vniuersall grace by which all and euery are said to be redeemed by Christ effectually For of his suffiency is not the question Tim. Now ye haue expounded the words of the question tell me what temptation against our faith is infolded and wrapt in them Silas This there be sundry aduersaries that will rise vp and accuse vs as guilty of sinne and death how shall we doe And indeed so it is First Sathan will charge vs Reuel 12 10. Secondly the lawe of Moses which wee haue transgressed Iohn 5 45. Thirdly our owne conscience will accuse vs Rom. 2 15. Lastly the worlde will accuse vs as it accused Christ Iohn Buptist the Apostles and others Now it is heauy to haue so many and subtle accusers in such a Court as before Gods tribunall where the case concernes our saluation or damnation Now the remedy which Paul doth giue vs against this temptation is a very fit and excellent remedy euen this It is God who iustifieth And note heere that iustification by absoluing is opposed both vnto accusation and condemnation from both an elect sinner is freed at his iustification Tim. What is meant by iustifying Silas To iustifie signifies to absolue or acquit from guilt of sinne and to account or pronounce one iust That this is the meaning of the worde may appeare first by comparing this place with Acts 13 39. Where the worde iustified can signifie no other thing then absolution from sinne Secondly because it is set against accusing condemning which are two actions of iudgment the one charging a man with guilt and crime the ther pronouncing punishment vpon him beeing founde guilty and conuicted Therefore iustification which is the contrary to both these must needs signifie the absoluing and acquitting one from guilt and punishment and the pronouncing of him iust and this comes vnto vs by the obedience and death of Christ being laid holde of by a liuely faith Tim. Now the word is expounded let vs heare what is the force of the Apostles answere and the effect of the remedy affoarded vs Silas Thus much that it is in vaine for any to accuse the faithfull because they haue God who himselfe is the iudge to acquit them Tim. What is our doctrine from hence Silas They whose sinnes God pardons and accepts for iust men neede not feare the accusation of all their enemies the reasons hereof be these First when contraries bee immediate the putting or granting of the one is the remouing of the other as thus The number is euen therefore it is not odde Abraham is in heauen therefore not in any part of hell So here God absolues therefore it bootes none to accuse for if they do it is to no purpose Second reason God is the highest iudge and his tribunall seate is the supreme iudgement seat therefore from thence there is no appealing As amongst men persons accused or condemned may appeale till they come to the highest Courtê so being absolued before Gods tribunall seate there is no further accusation to be feared all appeales from thence be void and of no force Tim. What vse is to be made of this doctrine Sil. It must serue to strengthen comfort vs in the terrour of conscience being frighted with the guilt of sinne the sentence of the law
the law either by natural strēgth or as it is made easie by grace for then Paul shoulde not haue spoken of righteousnesse by faith but of sanctification and newnes of life which is quite besides his drift and scope which is out of Moses to commend the righteousnes of faith as is very plaine in the text Tim. But the Apostle doth not report Moses words Silas True not in so many letters and sillables for something is altered also added and taken away but in sence and meaning hee doeth alledge them and that is sufficient Tim. What is meant by saying in thy heart Sllas Thus much thinke not doubtfully within thy selfe or let not thy minde bee perplexed with wauerings thoughts and reasonings Tim. What is meant by this question who shall a seend into heauen Silas Thus much as if it were sayd Who shall goe thither for vs to bring vs word whether God bee pacified with vs and meaneth to giue vs saluation there Tim. What is meant by the other question who shall descend to the deepe Silas By the deepe is meant Hell as Reue. 9. 1. 11. 20. 1. To descend to the deepe signifies to goe downe into the place of torment the meaning is who shal go down thither to tell and assure vs that we are free from the malediction and damnation of hell and shall neuer be throwne down into that deep burning lake Tim. What are we to learne from these questions Silas First that they which sticke to their owne workes and thinke to be saued by their owne deseruings they haue wauering and vnquiet consciences troubled with doubtings tremblings and feare for that which the righteousnesse of faith speaketh not that the legall iustice doeth speake The reason of this doctrine is because the lawe which promiseth life to perfect obedience giues no power to obey it threatneth death against euery transgression but giues no remedy against any such euill and misery Therefore it must needs be that such as follow the righteousnes of the law must still be filled with anguish of Soule because their conscience witnesses vnto them that they haue not done all which the law commaunds but are transgressours manifold wayes in many thinges and so remaine perplexed and without rest Tim. What is the vse of this poynt Silas This sets foorth the miserable condition of all such as seeke righteousnes and life by their owne deedes for such can neuer haue any sounde ttanquility well may they haue benummed dead consciences but pacified conscience they cannot haue because they alwayes lack what is required by the law which condemneth to death euery fault euen the least Tim. What other thing is to be learned out of these questions Sil. That there are two maine doubtings which vse to perplex and trouble mē that are without faith in Christ the one is how to be saued and to attaine heauen The other how to escape hell and damnation And these two doubtings are continuall and necessary effects of legall righteousnesse for a man that hath not wholly kept the law must needes doubt whether hee shall haue eternall life For it is promised vpon no other condition but of exact and strict performance and he who knoweth that he hath done things against the lawe must needs bee in feare of damnation because it is threatned vnto euery sinne Tim. Haue ye yet any other instructions out of these questions Sil. Yea namely this that these doubtings are contrary and repugnant to the nature and property of faith whose property is to expell doubting as heate expels coldnesse as appeareth by Iames which tels vs that faith forbids vs to wauer Iames 1 6. and by the wordes of Paul the Apostle Rom. 4 20 21. Tim. But how then comes it to passe that beleeuers are often troubled with doubtings Silas This happens through the infirmity of their flesh and naturall weakenesse which wrestles and striues with the assurance of faith which though it be certaine and firme yet it is not perfect and full And from the imperfection of faith there comes doubting as Christ saith to his Apostles Why doubt ye o ye of little faith For the hand shaketh through palsie or some other weakenesse though the property of the hand be to holde fast so of the weakenesse of faith ariseth doubting but the property of faith is to breed affiance and confidence and to driue away doubtings and feares euen as the Sunne scatters mists Ephes. 3 12. Hebrewes 10 2. 2. Colossians 2 2. Tim. What vse is to be made of this point Silas It teacheth a maine difference betweene the righteousnesse of the law and of faith for of this springs tranquillity through the assurance of Gods loue and of the other trepidation and trembling through conscience of sinne Secondly it confutes the Papists who deny infallible assurance and certainty to bee the office of faith and destroy the very nature of faith which is to assure men Thirdly it warnes vs to detest doubting as a thing contrary to faith and out of an hatred of it to fight against it Fourthly it exhorts all men to seeke after faith by which alone they are able to get victory ouer doubtings which may well assault faith but must be ouercome by faith 1. Iohn 5 4. Tim. But from whence fetcheth faith a remedy against doubtings and feares Silas From the ascension of Christ into heauen against the doubting of saluation for if Christ be ascended and possesse heauen in our names and there make request for vs then wee must needs deny his ascension and fetch him backe from heauen againe if wee make question how to be saued Tim. Whence haue wee the remedy against the feare of condemnation Silas From the faith of Christ his death and resurrection For if Christ be dead and raised from the graue then hath he gotten victory ouer sinne death hell and Sathan Therefore what is it else but to deny his death and to bring him backe againe to the Crosse and graue if wee should greatly feare the torments of Hell Consider this well Tim. What are we to learne from hence Silas That an vnbeleeuer denies the death resurrection and ascension of Christ whatsoeuer profession he make Secondly that the articles of Christs death and resurrection and ascension be as a fortresse against infidelity doubtings and feares and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith therefore they ought to be well knowne and often with good study meditated on DIAL VII Verses 8 9. But what saith it the word is neere thee euen in thy mouth and in thine heart And this is the worde of faith which we preach For if thou confesse with thy mouth and beleeue with thy heart that God raysed vp Iesus from the dead thou shalt be saued Tim. VVHat is the scope of this text Silas To commend vnto vs the righteousnesse which is by faith in Iesus Christ without
Rulers they shall not lacke Gods assistance and protection see Ioshua 1 5 6 7. If kings will maintaine their Iudges Sheriffes Iustices and these doe beare out their vnder-Officers doing but their duties yea to the punishing of such as resist or make rescues How can it bee that God should cast off the care and defence of his Ministers and seruants executing but his iudgements he will certainly be a shield and a bucklet to such shields of the earth so the Psalmist calles Rulers as be found vpright and valiant DIAL V. Verses 5 6 7. Wherefore yee must bee subiect not onely for wrath but for conscience sake For this cause yee pay also tribute for they are Gods ministers applying themselues for the same thing giue to all men therefore their duty c. Tim. VVHat be the contents of this text Silas It containeth a conclusion of the former exhortation touching subiection vnto Magistrates wherin we are to obserue these three things First a repetition of two maine arguments the former à metu poenae because of wrath The second à metu Dei for conscience sake that is least wee hurt our conscience by offending God who sets Rulers ouer vs and commands vs to obey them The second part is an addition of two new arguments first from necessity yee must bee subiect the second from cquity render to euery man his due this is regula aequitatis iuris The third and last member of the texte is an enumeration of the parts of subiection which bee these foure 1. feare 2. honour 3. tribute 4. custome Of the last two there are two reasons yeelded in the texte why they ought to be paide fust à testimonio because they bee secret witnesses of subiection for this cause ye pay tribute Secondly ab honesto because it is an honest thing to giue recompence to the Magistrate for his labour and paines applying themselues to this purpose Tim. Let vs proceede to the words and tell vs what is here meant by wrath and for conscience sake Silas Wrath signifies that punishment or reuenge mentioned verse 4. because it proceeds from the wrath or an ger both of God and the Magistrate which because men can no otherwise auoide then by subiection therfore heere is the necessity of subiection But especially for conscience sake which words haue sundry interpretations all true but not all fit to the text Some by conscience vnderstand the light of naturall reason which teacheth vs to reder euery man his due as Liranus Or the conscience of such sinnes as disobedient persons may fall into through their disobedience as Tolet thinketh Or the conscience of other men that it bee not hurt by example of our obstinacy against Rulers as Erasmus Or the conscience of such benefits as we receiue by the meanes of Rulers whereof in verse 4. Or thus it is against conscience to resist such Benefactors as protect the good and punish the euill dooer as Chrysostome Or the pricke that doth 〈◊〉 the conscience of rebellious persons Now there bee two things which doe like furies sting the conscience of such First the contempt of the good ordinance of God Secondly ingratitude towards Rulerss which made all mankinde beholden to them Thus Peter Martyr but Maister Beza and Piscator do interprete it De metu Dei conscientia praecepti because God hath ordained Rulers and commanded subiection therefore wee cannot with a good conscience despise or resist them Albeit I woulde not willingly cast off any of these interpretations yet for diuers circumstances of the text I doe rather encline to that of Chrysostom and this last of Maister Beza as the rightest and fittest because hee had spoken of Gods ordinance and the good vse of Rulers in regard whereof there is conscience to be made of subiection to the Magistrate Tim. Let vs now heare what Doctrines arise from the words thus opened Silas That to giue subiection to Rulers is no indifferent thing to bee done at our pleasure as a thing at our owne election we are bound to be subiect as either we will escape punishment or keepe our conscience vnto Godward vnspotted If we be not subiect wee incurre Gods wrath we make shipwrack of a good conscience two of the greatest euils and therefore we must needes be subiect by which meanes wee shall enioy Gods fauour and the peace of a good conscience which are two of the chiefest good things Secondly were we sure to auoyde both the wrath of God and the punnishment of the rulers yet we ought to be subiect vnto them that we may preserue an vncorrupt conscience which is a farre greater benefit then to auoide corporall paine Thirdly our externall obedience is not sufficient vnlesse it bee ioyned with subiection of conscience not to speake euill with our tongues nor with our handes to resist the Magistrate is then a Christian action when in our conscience we reuerence rulers As this reprooues such people that are subiect not in singlenesse of heart but with eye-subiection so it exhorts vs in performing subiection not to set our members aworke onely but to do our duty to superiors of conscience to God otherwise there may be fruite of our subiection vnto Rulers but none to our selues before God Tim. But may it be rightly collected from this text that the Lawes of men do as truely absolutely and 〈◊〉 binde our conscience as do the Lawes of God Silas No verily this is the prerogatiue of God that he is alone the Lawgiuer to the conscience Iam. 2. There is one Law-giuer euen God God alone is the Lord of the Conscience 1. for he made it 2. he gouernes it 3. he alone is able to saue or destroy it for breach of his laws and therefore his lawes haue absolute and proper power to binde the conscience of such as breake them to sinne and damnation Wheras mens Lawes do binde our conscience it is not through any power of themselues but by vertue of Gods Law commanding vs to bee subiect vnto them and of the things commanded being agreeable to diuine Lawes Secondly if mens Lawes should properly binde as they be mans then the Midwiues disobeying Pharaoh Exod. 1. and the three Hebrues disobeying 〈◊〉 about falling down to the Image Dan. 3. had sinned against Conscience whereas their example is in Scripture commended for our imitation Also then Peter Iames and Iohn had not giuen a sound answere vnto the Rulers forbidding them to preach saying It is better to obey God then men Thirdly both the Ministers and the people of Christ should be equally bound to studie humane Lawes as diuine which were an absurde thing also then humane Lawes should be as perfect as diuine whereunto as nothing is to be added so nothing is to bee taken therefrom Lastly there being no Tribunall seate sauing that of God in heauen higher and greater then that Tribunall which is set vp in our conscience on earth If the Law of man as it is of
importeth a Letter sent from one to another to certifie their minde so is the worde vsed heere Tim. What meaneth this worde Apostle Silas Generally by it is meant any messenger as Phil. 2 25. more especially one selected of Christ to carrie the message of saluation into the whole world whereof there were twelue to whome Mathias was added in Iudas roome Tim. What be the notes of an Apostle Silas Foure first to bee immediately called by Christ Gal. 3 1. Math. 1 2. Secondly to bee sent with Commission to preach vnto all nations Thirdly to haue seene Christ in the flesh 1 Cor. 1 2. Fourthly to haue a priuiledge to be kept from error in their Doctrine Iohn 16 13. to which may be added the fift to haue the power of doing myracles Luke 9 1 2. Tim. Who was this Paule Silas A Pharisie by profession a Iew by byrth a most wicked persecuter for his practise Tim. How was he changed Silas By the mighty power of Christ who from heauen suddenly altred him and of a persecutor made him a Preacher From whence wee may learne that none dispaire though they be yet in their sinnes or being called haue greeuously falne For Paul sinned fearefully before his Calling and Peter after yet were both pardoned vpon their returning to God Tim. Why did Paul write to the Romaines Silas First because they were many of them his Countreymen according to the flesh the Iewes then dwelling at Rome in great Companies Acts. 28. Secondly because by writing to them hee gaue an instruction common to all within the Iurisdiction of the Romaines which was exceeding large the Romain Empire being then in florishing estate and as it were the Queene and Mistris of the world Tim. Why was this Epistle set before the rest of Paul his Epistles Silas Neither for that it was in time written before all other nor yet for the great dignity of the Romain nation being then Lordes almost of the whole earth nor for the excellencie of the Romain Church which consisting of Gentiles was inferiour vnto the Church of the Iewes who were the Oliue tree others being wilde Oliues nor yet for the length of this Epistle as some haue imagined but for the exceeding worth and vse of the matter handled therein For besides the maine Article of Iustification by faith defined debated and determined there be other questions and points of Christian faith of gteat moment and profit as about the fall of Man the force of Original corruption the restoration of man by Christ of the sweet and manifold fruits of Iustifying faith also of Sanctification of the Crosse and comfort to them which beare it of predestination of the vocation of Gentiles of the breaking off and graffing in againe the Iewes of Good-workes of Maiestracy of Charity of the vse of things indifferent of the diuersitie of Guifts and functions in the Church so as this Epistle was vpon good respect set before the rest as the Key to open the way to vnderstand the other and as a Catechisme or Introduction to our most holy Religion also the most exact and accurat Method of this Epistle did deserue it should bee prefixed For after the 〈◊〉 he defineth Iustification declaring what it is Rom. 1 16. and that is held most artificiall Method which beginneth with definition Also hee expresseth the seuerall causes thereof Efficient 1. Gods grace 2. Materiall Christ Iesus dead and raised to life 3. the Formall our beleefe of the Gospell 4. the Final or end remote the praise of Gods righteousnes the neerest end our saluation Moreouer hee amplifieth our free Iustification by the contrary that wee cannot bee iustified either by workes of Nature or of the Law Cha. 2 3. therefore by grace and faith after the patterne of Abraham Ch. 4. then by the principall and immediate effects of iustifying faith both inwarde peace of Conscience accesse vnto the gracious God ioy hope patience in tribulation experience sence of Gods Loue in the heart Ch. 5. and outward Holinesse of life dying to sinne and liuing vnto righteousnesse Cha. 6. by the contrarie operation of the Law which is to reueale Sinne and Wrath Cha. 7. whereas the Gospell freeth from condemnation Ch. 8. by the cause Election by the Subiect Gentiles called and Iewes to be called Ch. 11 by Testimonies Ch. 10. by Examples Dauid and Abraham Ch. 4. And as this Article of Iustification so other points are treated of in a verie perfect order a hath beene partly touched and shall more perticulerly appeare heereafter Tim. Of what kinde is this Epistle Silas It is mixt partly Didascalicall teaching instructing the minde in the truth of the Gospell partly deliberatiue or paraeniticall exhorting vnto Duties of all sortes and constancie in the faith partlie Consolatory comforting against the fear of condemnation and affliction of the Crosse partly Reprehensorie rebuking the Iewes for their infidelitie and contumacie against God and the Gentiles for their immodestie security and pride and both for their debate and carnall aemulation partly Gratulatorie giuing thankes for their obedience to the Gospell and Laudatorie praising their zeale and Petitoric praying for Grace to them and to himselfe Tim. Shew vs now the scope and marke whereat this Epistle aymed Sil. The scope is double the first is remote and further off being common to all the Church in all ages as the more plentiful instruction of al the Saints in the mystery of saluation and secondly the quenching of the flames of contention raised between the two people Iewes and Gentiles and to set a firme peace which is the nearest end CHAP. I. DIAL II. Tim. VVHat is the sum of this whole first Chapter and what are the chiefe Parts thereof Sil. Hauing in the beginning by an Artificiall and elaborate Exordium insinuated himselfe into the minds of the Romanes to make them attent docible and beneuolous receiuers of his Doctrine ad ver 14. toward the middle of the Chapter hee layeth foorth the maine question to wit that al people both Iews and Gentiles are no otherwise to be iustified and saued then by the Gospell being beleeued on which touching the Gentiles he doth demōstratiuely proue from verse 18. to the end of the Chapter the reason is because being transgressors by manisold and gricuous sinnes both against God thorow impiety and men thorow vnrighteousnesse monstrous and vnnaturall they were worthy of aeternall damnation so farre off was it that their woorkes could Iustify and giue them life eternall For the maine points of this Chapter they be foure 1. A salutation to verse 8. 2. The exodium or Praeface making way and entrance to the matter to verse 17. 3. The principall Thesis or proposition touching righteousnesse before God by the fayth of Christ verse 17. 4. The confirmation or proofe from verse 18. to the conclusion of the Chapter this is the effect of the argument brought for probation Gentiles Iewes are to be iustified either by Faith or by Works
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
Silas Two it is either of ones owne selfe or of others and that is either in purpose or in acte by giuing counsell by writing as Dauid by striking as Ioab by with-holding necessaries of life by not rescuing others Tim. What be the common causes of selfe-murther Silas Three First despaire of Gods mercie as in Iudas Mat. 27 4. Secondly feare of worldly pnnishment or shame as in Achitophel 2 Sam. 17 23. Thirdly penury or want of worldly goods as in some poore people which are plunged in remedilesse or extreme penury Tim. What things do occasion the murther of others Sil. Couetousnesse as in the murther of Naboth 1. Kin. 21 2 13. enuy in killing as Abel Gen. 4 8. Wrath and reuenge as in killing Abner 2 Sam. 3 27. Tim. What doe ye call debate a sinne against the sixt commandement Sill. It is strife when persons of contrary desires and opinions runne into differences and fall out into variance and dissention it both occasioneth and also doeth follow vppon murther committed Tim. In what things is debate exercised Sil. Either in matters of religion or about worldly affayres and that either out of loue to gaine or vpon vain-glory Tim. What reasons haue ye to keepe men from debate and contention Silas First it is a fruit of the flesh Gal. 5 20. Secondly it is the breach of Charity Thirdly it disgraceth our profession 1 Cor. 6. 2 3 4. Fourthly it is a sport to Sathan who delights himselfe in setting vs togither by the cares Fiftly it is an offence to God Sixtly it is a scandall to his Church 1 Cor. 11 12. Seauenthly the end of it is very fearefull whereas peace is both pleasant and profitable Lastly it maketh vs vnlike to Christ and good men who seeke and pursue peace and like to Sathan and wicked men who delight in strife and warre Therefore the best way is either not to open the flood-gate of debate or being opened to stop betimes for none knoweth what will be in the end as in deseases so debates stay them in the beginning Tim. What do ye call deceit Sil. That vice whereby men subtilly and cunningly hide their meanings by some colourable words or deedes that they may hurt and intrap others as Cain when he had led Abel into the field and Iudas when he betrayed Christ with a kisse and generally when one thing is pretended and another thing is done more specially whē men vndermine the life and safety of another Tim. What reasons be there to keepe vs from deceit Sil. First it is a member of the old man Secondly it is a breach of the law of God which commaundeth simplicity and forbiddeth guile Thirdly it woundeth the conscience Fourthly it hurteth our credite for it is a reproach to be counted crafty and deceitfull a Fox like Herod Fistly it doeth make vs odious and mistrustfull to all that knowes vs. Sixtly it is a marke of Sathans child O thou childe of the Diuell full of all subtilty Acts. 13 10. Lastly to these meditations wee must ioyne prayer and watchfulnesse ouer our hearts which bee deceitfull aboue measure Tim. What is the duty contrary to this Sil. In all thinges to speake as we thinke and to vse simple plainnesse in our words and deeds yet in some cases trueth may be wholy kept in or vttered in part without deceit if there be iust occasion and may be done without hurt to Gods glory or dammage to our neighbour Tim. What is meant by taking things in euill part or malignity Sil. When those things which are well done and cannot be taken ill or so done as they may fauourably be well taken are peeuishly wrested to an ill construction and meaning these fiue last rehearsed sins are against the sixth precept being against the life of our neighbour secretly or openly Tim. Is it not therefore that some translate this word euill conditioned Sil. Very true because such men as consirue thinges in ill part are not content with any mans conditions they mislike and carp at euery thing and person examples wee haue of Dauids brethren who tooke that ill which hee meant well when hee offered combat to Goliah also many of the Iewes tooke Christes doctrine and miracles in ill part as if he had done them of vaine glory or by the help of the Diuell Tim. Doe not Gods children offend this way Sil. They doe so as is to be leene in Ely who took the good actions of Anna in euill part attributing that to drink which she did of deuotion Tim. What thinke ye of these dealings Sil. They go against charity which taketh all things in good part so far as trueth and reason will giue leaue Tim. Can ye giue vs example of such charitable taking things Sil. Yea often in our Sauiour who tooke well the act of such as brought Children vnto him and stil construed to the best the doings of his weake Disciples and of the woman that powred the boxe of oyntment on his head Mat. 26 10. 11. Tim. What is the difference between whisperers and backbiters and also wherein doe they agree Sil. They differ in this that the former do secretly and closely hurt the credit of his neighbour by rounding in the eare the latter sort do it more openly 2. The backe-biter spareth no mans fame but whisperers set stryfe onely among friends Also they agree in very many things First they both wound the name of their neighbour Secondly they doe it in his absence and behinde his backe Thirdly they both haue the Diuell on their tongue Fourthly they both report false thinges or speake trueth to an euill end Lastly they both vse cunning in broching their tales vnder these and sueh like vailes I am sorry to heare such a thing I am loath to speake of it and I pray you say nothing of it and I wish well to the party c. Tim Which of them is the worst Sil. The whisperer because he doth all vnder a hand so as he is not knowne hee stingeth more secretly and so as one can prouide no preseruation against his poyson Tim. What reasons should moue Christians to eschew those vices of whispering and back biting Sil. First they are against the worde that sayeth Thou shalt not goe about as a tale-bearer amongest my people Leui. 19 16. Secondly they do to others what they wold not haue done to themselues Thirdly of these vices aryseth much discord and debate as it is written Without woode fire is quenched and without a tale-bearer strife ceaseth Tim What is the duty of a Christian in this behalfe Sil. Not to speake euill of others behinde their backe but to tell them playnly their saults in loue and wisedome for this will not breed displeasure as some thinke but rather it will get fauour at the last so it be done in loue and wisedome with due obseruation of circumstances and consideration of a mans owne calling and guists Tim. But vnto Tale-bearers what is to be done Sil.
Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
and man Iam. 3. 9. Thirdly it is recompensed with the like Psalm 109. 17. He loueth cursing therefore it is come to him Tim. What is the next effect of our corruption Sil. Cruelty feete swift to shed bloud that is to compasse and commit slaughter all men are such by nature except grace do either restraine or correct and cure our malicious nature this testimony is out of Esay that by the mouth of two witnesses euery word may be ratified Feet signifieth affections with readinesse and shedding signifieth cruelty with greedines powring it out Tim. What is the fruit of their cruelty Sil. Destruction and calamity actiuely towards others whom they destroy and also towards themselues passiuely at the last as in Cain Pharaoh Iewes Iudus who were giuen to cruelty they were rewarded accordingly bloud did draw on bloud Tim. What is meant by the way of peace Sil. A peaceable and quiet trade of life which these did not follow but were of a turbulent nature and whereas hee sayeth they know not the way of peace hee meaneth that they doe not approue it nor practise it Like phrase in Psal. 1. 6. 7 knowing put for allowing Tim. What reasons may encourage vs to liue peaceably Sil. First the commandement 〈◊〉 God Rom 12. 18. Secondly the sweet and manifold profit of peace Psal. 133. Thirdly the sowre fruites of contention Fourthly the example of godly men as Abraham Moyses Ioseph Lastly for that God is a God of peace heauen a place of peace and the Gospell a worde of peace and Christ a mediatour and Prince of peace Tim. Towards whome is peace to be kept Sil. Towards our selues and others with kinsfolks and neighbouis with friendes and with enemies faithfull and infidell Rom. 12. 18. Tim. What is this that hee sayth the feare of God is not before their ere 's Sil. That men doe not thinke themselues to be in Gods presence Secondly that they are not drawne from euill by this consideration Thirdly that they are not moued to do good vppon desire to please GOD. Fourthly when they speake vnto God and doe heare him speake vnto them they do it not with due reuerence and awe Tim. Why doth he shut vp all with this sentence Sil. Because the lacke of this is the fountain from which all other euils doe flowe where Gods feare which is the bridle and curb to sin is absent all vices will there bee present and abound Tim. What things may stirre vp the heart to feare God Sil. His infinite iustice and power Secondly his maruelous prouidence and rule ouer all thinges Thirdly his incomprehensible mercies towardes his children Fourthly his iudgements vpon the wicked and sharpe chastisements vppon the godly Fiftly examples of such as fearing him haue been blessed and protected Sixtly the great and precious promises made to such as feare GOD as that they shal be happy be preserued blessed in their goods name 〈◊〉 soules and bodie temporally and eternally see Psal. 112. 128. DIAL IX Verse 19. Now we know that whatsoeuer the Law saith it saith to them that are vnder the Law that euery mouth may bee stopped all the world subiect to the iudgement of God Tim. VVHat is the drift of this Text Silas It is an answere to the secret obiection of the Iewes which were ready to alledge that the aforenamed Scriptures did not belong vnto them but vnto some other Vnto which the Apostle doth answer that the Law and Doctrine thereof being giuen properly to the Iewes whatsoeuer was written in the Law must needs concerne them at least principally Tim. How proued he that the things in the Law did belong to the Iewes Sil. By these three Arguments First from the reference which the Law hath to them to wit the Iewes to whom it was giuen Secondly from the end that euery mouth should be stopped Thirdly from the testimony of the Conscience whereas he saith Wee know as who should say there is none of vs ignorant of this Tim. What doe we learne from hence Silas That besides the light of the word GOD hath set vp a light in euery mans Conscience which maketh him see and know what is true and fit to be done and what is otherwise Tim. How is the word Law taken heere Silas Not strictly for the ten Commandements as Mat. 22 36. nor yet for the doctrine of saluation as Ps. 19 7. but for the whole Scripture of the old Testament as appeareth by the fore-named sentences cited out of the Psalmes and Prophets Tim. What do we learne by this Sil. That euery sentence of Scripture hath the force and authority of a Law to prescribe enioyne command and therefore with reuerence and submission to be receiued and obeyed Tim. What is it to be vnder the Law in this place Sil. To haue the Law appointed for our vse and instruction else-where it signifieth to be vnder the condemnation and rigour of the Law heere it signifieth to be vnder it as a Schoole-maister and teacher to direct and informe vs touching the will of God and our owne estate Tim. What doth this teach Silas That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort therefore to neglect or despise it is more then vnthankfulnesse euen iniquity Tim. But to what end doth the Scripture condemne euerie man of sinne Silas That euery mouth may bee stopped and all the world subiect to the Iudgement of God Tim. What is meant by hauing euery mouth stopped Sil. It is a borrowed speech taken from such as haue something put in their mouth as a gagge to hinder their speech by which the Apostle meaneth that those Testimonies of Scripture which beare witnesse of our sinnes they declare vs voide of all defence so as wee haue nothing to say for our selues why we should not perish but onely the plea of pardon and mercie Psal. 51 1 2 3. Tim. Whom doth this reproue Sil. First the blinde Gospellers which plead for themselues their seruice of God their own good doings thinking to merit thereby Gods kingdome Secondly the blinde Papists which plead for themselues the merit of workes both deuised by themselues and condemned by God Lastly all men which rest in themselues for saluation Tim. What is meant by the world Sil. The people and inhabitants of the worlde the place containing put for the persons contained by a Metonymie Tim. What is it to be obnoxious or subiect to the iudgement of God Silas To be guilty and worthy of punishment before him which is the case of all men without exception of any All are by nature the Children of Gods wrath Ephes. 2 3. Tim. Whom doth this reproue Sil. Such as say the Virgine Mary was free from all sinne Secondly this doth teach vs that all haue neede of a Sauiour seeing all are thorough sinne guiltie of damnation DIALOGVE X. Verse 20. Wherefore by the workes of the Law
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and 〈◊〉 playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
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 thē 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
may if so be wee will take Paul generally to speake of all regenerate men whereof many through frailty take gresse fals euen after their calling as it is to be seene in the example of Dauid Peter and other of the Saines but we cannot so expound it if it be limited to Paul who liued vnblaincably when hee was a Pharisic therefore much more vnrebukcable now beeing an Apostle Acts 24 16. He is set forth as an example vnto the Saints of an holy vnreproueable life Tim. What Instructions do ye gather from the words thus expounded Silas First the Children of God in their regeneration do not receiue fulnesse of grace to do wel For then they should do nothing which they allow not but their will and their deed should accord both should be perfectly good Whereas in Paul his decde and will disagreeed both in doing euil and leauing good vndone Tim. What vse is to be made of this instruction Sil. First it doth reproue such as do hold that the regenerate in this life cannot sinne as Familists Secondly it admonisheth al men to finde out and acknowledge their imperfections with griefe and to striue towardes perfection Lastly it doth serue to comfort such as doe labour vnder sinful infirmities and defects For this was the Apostles case How much lesse maruail if it proue so with others inferiour to him Tim. What other instruction ariseth out of these words Silas That it is a good sign of a regenerate man when not onely conscience checketh and iudgment disliketh but his heart dissalloweth and is displeased with the euil he doth because this bewraieth that they are not wholly vnder the power of originall sinne but haue another beginning and ground of their actions euen grace and the holy Spirit of God from whence comes that hatred of euil and desire of good Tim. What vse are we to make of this second instruction Silas First it proues them to be meere naturall vnregenerate men who do allow and be pleased with their sinnes that be in themselues and in others Secondly it admonisheth the godly of their dutie which is not to allow but with hatred to condemne euery sinful thing in themselues euen to the least motion and lust not at any hand after it is knowne bearing with it but stirring vp the heart to detest and lament it with godly sorrow in regard it is an offence to God Tim. What is the third Instruction Silas That the elect of God being regenerate they are neuer so giuen ouer as to sinne with their whole wil because this is true of them all that they allow not the euill which they doe so that in all their euils and sinnes there is some striuing in their will against them though it be but faintly and in great feeblenesse as it happeneth in great tentation Tim. Shew vs now by what reason the Apostle prooues this proposition that he allowed not what he did Silas By this reason because both in the leauing vndone good and in the doing of euill hee offended not willingly but with a detestation and loathing For the euill which he did was hatefull to him and his will was to doe the good hee could not doe not that Paul was compelled vnto euill but that hee consented not to it with his whole will his heart being now changed and made confermable to the law in part Tim. What instruction is to be gathered from hence Silas First we learne that the godly cannot doe al the good they would because sinne hindreth them and secondly that they cannot doe all the euill as their lustes would because they haue grace to hate and resist euill For the Spirite lusts against the flesh as the flesh doth lust against the Spirite Gal. 5. 17. Obserue further out of this whole verse that it is farre from the godly to excuse extenuate and cloake their sinne they abhorre it and that out of a reuerence toward the law vnto which their sinne is contrary againe in holy persons there bee beginnings of their doings one whereby they wil good and will not euill called the innerman law of the mind Spirite c. the other whereby they are drawne from good vnto euill DIAL XII Verse 16. If I doe then that which I would not I consent to the Law that it is good Tim. VVHat doth this Text containe Silas Two inferences conclusions which doe arise from the former strife betweene originall sinne and Pauls renued mind The first is out of the 16. verse the summe and effect whereof is this that there was a good agreement and consent betweene the heart of Paul being renued and Gods law seeing he abhorred the cuill which was done by him being contrary to the Law The second conclusion is contained in the 17. verse the effect and summe whereof is this If I abhorre the sinne which I doe then I being renued doe it not but that sinfull corruption that dwels and stickes in my nature doth it Tim. What is meant by that which Paul did doe and would not haue done Silas Some euill thing forbid in the law of God which though hee hated yet corruption wrested it from him whereof he inferreth that so farre foorth as he was regenerate he did approoue Gods law to be good and holy For whosoeuer hates an euill in this respect that the law forbids it and loues a good thing in this respect that the law commands it he must needs haue some thing in him that doth allow the law and consent to it to bee good howsoeuer he doe the euill he hates and cannot doe the good he would Tim. What instruction will arise from hence Silas That it is a true and certaine marke of a man grafted into Christ and regenerate by his Spirit to consent vnto the Lawe when his sinnes can displease him because they are against the law and good duties are loued and therefore performed because Gods law requires them the reason is because none can consent to the law of God and allow of it saue such as are borne anew of God whose law it is Tim. How is it written then that the Gentiles doe by nature the things contained in the Law Rom. 2 14 Silas That place is to be vnderstood of precepts and rules giuen foorth for pollicy and gouernment of Citties For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life and not of their daily conuersation wherein they were great sinners eyther openly or secretly as Paul accusech them before Chapters 1 2. Besides in their common life they did some good things and eschued some euill out of vaine-glory to get praise of men Tim. But Esau and Caine were displeased with the euils they did against the Law and yet were no regenerate men Sil. It is true they were displeased for their sinnes not for that they allowed Gods lawe which condemned their sinnes but because they begun to feele the discommodities and calamities of their sins and did
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 condemnatiō 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 〈◊〉 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
the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
sinner this is the voice of euery mans owne conscience conuicting him of the breach of the law sundry wayes Now the conclusion followes necessarily Therfore I am a most accursed wretched man worthy of eternall damnation in hell fire This conclusion is the worke of the holy Spirite causing euery elect sinner to apply vnto himselfe the most horrible threatnings of the law whereuppon there ariseth in the conscience great feare horror and astonishment for which there is no salue in the law which is able to kill but not to make aliue Tim. But are all the elect partakers of this feare before their connersion and all in a like degree Silas All the elect which come to yeares and discretion are not conuerted without this feare but all haue not a like portion of it for God dispenseth the measure of this feare as it pleaseth him to some more to some lesse it faring with men in their new birth as with men in their naturall birth where some are borne more easily some with more payne as some sores are let out with the pricking of a pin and some need much lanching Tim. Tell vs what profite and vse wee are to make of this doctrine touching the degrees that are vsed in the conuerting of elect sinners Silas First we are taught how miserable we are by nature we being the children of Gods wrath and condemnation liuing alwayes as bondmen in fear of his punishment Eph. 2 1 2 3. Secondly we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs seeing we haue not the Spirit of adoption till we haue the Spirit of feare and this is gotten by the ministery of the Law Thirdly we are warned what duties men are to do vpon the hearing and reading the Law that they may further their owne conuersion which be these First by the Law to get distinct and sound knowledge of sin Rom. 3 and 7 7. Secondly rightly to vnderstande what that curse is which the Law threatneth vnto sinne sinners Thirdly a diligent search and examination of our selues whether we be not guilty of these very sinnes against which the law denounceth the wrath and curse of God Fourthly Legall faith beleeuing that we are breakers of the Law and do deserue the curse of the Law Lastly vpon the application of the Law to our selues to labour and worke our owne hearts to get them humbled and broken with feare and terror of Gods iudgements For then and not before the heart is made meet to receyue the Spirit of Adoption Heere are reproued such as gather too much hope from the Gospell ere the Law haue duly feared and taken them downe with griefe shame Tim. Is there any other vse to bee made of this former point Silas Yea these three First they that had neuer any portion of this Legall feare haue iust reason to feare mistrust their owne conuersion Secondly if any bee vnder this discipline of the lawe hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes let them not bee much discouraged for they are in a good way to true conuersion Lastly let such as haue the spirit of feare not rest there but passe on till they haue the Spirite of Adoption least it fare with them as it fared with Esau Caine and Iudas Tim. What is the next degree of a Christians conuersion Silas To receiue the Spirite of Adoption Tim. What are we consider in this third degree Silas These three things First of Adoption what it is Secondly what is the Spirite of Adoption and thirdly what it is to receiue the Spirite Tim. What is Adoption and how may it be declared Sil. Adoption is the making one actually a son by grace which is no sonne by nature Ephe. 2 3. Gal. 4 4 5. For this word Adoption is borrowed from the custome of men who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne This benefit of Adoption may be declared many waies First by the person of him who adopteth to wit God who hauing a naturall Son yet wanting sonnes in our kinde hath Adopted men woemen to be his Children which is not the wont among men but quite contrary Secondly by the persons of vs who are Adopted beeing both beggerly and void of all goodnesse being also his enemies full of all vnrighteousnes Rom. 5 6 7 8. Thirdly by the dignity of the thing it being a matter of wondrous excellency to haue such a sonne-ship more a thousand times then to be the sonne of a most mighty Prince Fourthly by the manifold and exceeding benefits which comes by Adoption namely to bee heire of the world and of Heauen Lastly by the duty of adopted ones being briefly touched in Malachy 1 6. and more largely in 1. Pet. 1 14 15. Tim. What is meant by the Spirite of Adoption Silas A speciall grace of the Spirite certifying our Adoption vnto vs. A grace which flowes from Adoption and is proper to Adopted ones seruing to witnesse their Adoption and therefore fitly called the Spirite of Adoption Tim. What be the two effects and fruites of the spirit mentioned in this Text Silas The first is to seale or assure in the hearts of the elect children of God the witnesse of their adoption by Christ hence it is called the Spirit of Adoption and in the same sence also it is tearmed the earnest of our inheritance Ephes. 1 14. The second is to open their mouths with childlike confidence and godly feruency to pray vnto God as to a most louing father Hence it is called by the Prophet Zachary the Spirit of Grace and of praier Zach. 12 10. Tim. How do the elect receiue the spirit of Adoption Silas By the Ministery and preaching of the Gospell as the Spirit of feare and bondage is giuen by the preaching of the Law Hence the Gospell preached is called the Ministry of life of righteousnesse and of the Spirit because through the Ministry of the Gospell the Spirit is effectuall to quicken the dead hearts of the elect thorough Faith in Christ thereby to be made righteous before God and to become his sonnes and heires of eternall life This is proued by the word of the Apostle Gal. 3. 2. This would I know receiued ye the spirit by the workes of the Law or by hearing Faith preached that is by hearing the Doctrine of the Lawe or by the doctrine of Christ apprehended by Faith Tim. But how and after what sort doth God worke in the Gospell when by it he will worke in his Children the Spirite of Adoption Silas The Spirit of Adoption is receiued into the harts of the elect by these degrees or seuerall works of grace First after the Conscience is humbled and terrified by the Lawe being brought to see and feele an extreame neede of Christ crucified there is engendered an earnest desire and longing after him and his merites such
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 thēselues 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 strēgth 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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
First it signifieth determination or ending of a thing as Mat. 24 3. Secondly it signifieth the mark whereunto any thing aimeth as 1 Pet. 1 9. Thirdly it signifieth perfection or accomplishment as Ro. 13. Loue is the end of the Lawe Fourthly that for whose sake or cause any thing is appointed The word End in this text may well beare all these four significations but the two last especially For Christ hath determined the ceremoniall Law for signification and practise and the Morall Law for curse and extreame rigour Also he is the marke at which the whole Old Testament to wit both Law Prophets aymed for they bare witnesse to Christ Ro. 3 21. Thirdly Christ is that which is intended in the Law and for which the Law is appointed Lastly hee is the perfection of the Law inasmuch as he hath exactlie in euery point perfourmed it bearing the punishment due to the breach and yeelding due obedience Tim. But declare vnto vs more particularly in what respects Christ is the perfection of the Law Silas First in respect of his integrity and puritie of his Nature being conceiued without sinne Math. 1 18. Luke 1 35. Secondly in respect of his life and actions being wholly conformed to the absolute righteousnesse of the Law 2 Cor. 5 21. Thirdly in respect of the punishment which he suffered to make satisfaction vnto Gods Iustice for the breach of the Law Col. 1 20. To which may be added that hee hath purged the Lawe from the corrupt glosses of the Pharisics Math. ch 5 6. Lastly he reneweth it causing his members heere to beginne and in heauen to fulfill the obedience of it Tit. 3 5. 6. Tim. What is the summe of the first part of the 4. 〈◊〉 Silas Thus much whereas God gaue vs the Lawe of the ten Commandements to be a Law of perfect righteousnesse and men thorough weakenesse are vnable to keepe 〈◊〉 therefore Christ is now made the perfection of the Law for that Christ hath made perfect and full that which the Law coulde not for it could not pardon our sinnes nor giue vs power to fulfil it but Christ hath done both these by application of his obedience and sufferings to beleeuers Tim. What Doctrine ariseth from this verse thus explained Silas First whosoeuer desireth perfect righteousnesse and eternall life must come to Christ who is therefore called our righteousnesse 1 Cor. 1 30. 2 Cor. 5 21. The reason heereof is because perfect righteousnesse such as is required in the Lawe and to which eternall life is due is to be found in the man Christ onely and in no other humaine creature whatsoeuer and this commeth to passe not by any defect in the Law which is a worde of life and ordained to giue life Rom 7 14. but by our owne default who cannot thoroughlie obey it Rom. 8 3. Tim. What profit is to be made of this Doctrine Silas It conuicteth those of error which will bee Iustified any other way either in whole or in part saue by Christ onely for since nothing that men do or can doe before or after grace can be saide to be Christ Christ alone is our righteousnesse therefore to trust in anie thing for righteousnesse is to make that a Christ and so to renounce him Secondly it teacheth that true Christian people be the onely happie men and onely Christian religion to bee the onely true religion because it alone teacheth the Doctrine of Christ and of righteousnesse by him therefore all other professions besides Christianity directly leades to perdition whatsoeuer shewes they haue Turcisme Papisme Paganisme c. are false and deceitfull religions Tim. What is the next Doctrine Sil. That the chiefe office and dutie of the Lawe is not onely to giue knowledge of our sinnes and to bee a direction for our life and manners but to direct vs vnto Christ as vnto the proper end thereof in respect whereof the law is tearmed our Schoole-Maister to Christ Gal. 3 24. Tim. But how doth the Lawe direct and bring vs vnto Christ Silas Not directly and ofit owne nature for so it threatens vs with death for euery disobedience promiseth eternall life no otherwise then vpon perfect obedience which wee vtterly want but indirectly and by accident namely by shewing out sinnes accusing condemning vs therefore it compels vs to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe driuing vs by that meanes out of our selues to seeke vnto Christ for the pardon of our sinnes and to be accounted perfectly iust by his obedience imputed vnto vs. For as a glasse by shewing vs the blots in our face warnes vs to wipe them out and a sicknesse being knowne and felt enforceth vs to the Physition for helpe and as hunger and wearinesse compels vs to looke out for meate and rest so the law by opening our guiltinesse and terrifying our conscience by denouncing punishments makes vs run to Christ for remedy that wee may bee iustified by him laide holde on and receiued by a true and liuely faith Tim. What profit of this doctrine Silas First it argueth all such of great foolishnesse as seeke to be iustified by the workes of the law for that is instead of a Schoole-Maister to make it a father and a redeemer vnto vs. Secondly it doth admonish vs how we may become profitable hearers of the law to wit by learning from the law being rightly expounded not our sinnes alone and the iudgements due vnto them but by considering Christ to bee our redeemer and deliuerer from sinne and the curse due to them Therefore such are here iustly to be reprooued as vpon hearing of the law preached do sticke in the knowledge of their sinnes and the feare of Gods wrath due to them whereas they should be led forward thereby to see and seele a great need of Christ that they may seeke after him to obtaine pardon of their sins also righteousnesse and eternall life by him as a man that is wounded or one that is sicke runnes to the Physition for reliefe and helpe so the law reuealing sinne and death should whip to Christ. Tim. Come to the second part of this text and tell vs what doctrines we are to learne from thence Silas First that Christ together with his righteousnesse are receiued not by any workes but by beleeuing as it is heere written to him that beleeueth Secondly we learne that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone but to all elect Gentiles also which shall beleeue in him as it is written to euery one that beleeueth Tim. What followes heerevpon Silas These two things First that the difference betweene the Iew and Gentile vnder the law is now taken away by Christ vnder the Gospell Secondly heere is great matter of comfort for all faithfull persons whosoeuer how weake soeuer their faith be so it be true for vnto such their
euen the best out of themselues and enforceth thē to goe to Christ for righteousnesse and life eternall by beleeuing that he hath fulfilled the law for vs by his obedience and death and this is indeed the right meditation of the doctrine of the lawe when it schooleth and swindgeth a sinner vnto Christ to fetch from him alone righteousnesse and saluation Now heereby shall wee know that the preaching of the righteousnesse of the law hath driuen vs to Christ First if we trust not to the workes of the law to seeke life by the merite thereof in whole or in part Secondly if wee striue to order our workes according to the leuell of the law making it the rule of our Christian life still suing to Christ for pardon of faults Lastly learne hence that if the righteousnesse of the law hauing promise of life do consist in doing thinges commanded in all perfection therefore Christ cannot be the end of the law for tighteousnes vnlesse beside the passion of his death there be allowed vnto beleeuers his actiue obedience and integrity of life that in him wee may claime life as well as escape death DIAL VI. Verses 6 7 8. But the righteousnesse which is of faith speaketh on this wise Say not in thy heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ from the dead but what saith it c. Tim. VVHat is the scope of this Text Silas As before he described the righteousnes of the law out of Moses so now by an antithesis out of Moses he setteth foorth the righteousnes of faith by the effects obiects and properties plainely shewing that it driueth away doubting and feare frō the conscience leaneth vpon the word of promise beeing possible easie and certaine and in all these it is quite opposite vnto the legall iustice Tim. Declare now plainely the summe of this Text. Silas It is thus much that the righteousnesse of faith neyther leaueth the conscience doubtfull of saluation nor striketh in it any feare of condemnation but staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes and risen againe for our righteousnesse it engendereth firme quietnesse in the hearts of beleeuers and draweth free confession from their mouth of Christs death resurrection and ascension Tim. What be the parts of this Text Sil. Two the first negatiue shewing what faith speaketh not or forbiddeth with the cause and reason why verse 6 7. The other affirmatiue teaching what it is that faith faith and what manner of thing it is Tim. What doth faith forbid and why Silas All doubting about eternall life in heauen vpon this ground because Christ is ascended thither for vs. Secondly it forbiddeth all trembling and feare of beeing tormented in hell vpon this reason because Christ being dead hath by his death ouercome eternall death not for himselfe but for his members Tim. Come wee to the words and tell vs what is meant by the righteousnesse of faith Silas That which before in verse three is called the righteousnesse of God standing wholly in beleeuing or the righteousnesse of Christ being laid hold vpon by faith or a person iustified by faith in Christ it is no matter which of these we follow Tim. But how may this righteousnesse bee saide for to speake Sil. By a figure called Prosopopoia as Rom. 8 19 20. Paul putteth a person of a reasonable creature vpon the iustice of faith and bringeth it in speaking and declaring it selfe what manner of thing it is and what it works in beleeuing hearts Tim. What may we learne from these first words Silas That a liuely faith is necessarily required as an instrument to receiue true righteousnesse before God Secondly whosoeuer is indued with this faith hath that righ teousnes which God alloweth of in iustice not that faith as it is a quality a worke or guift is this iustice but because God imputeth to faith the iustice of his Son Christ which alone is able to appease him and to abide the rigor of his law which faith as a worke cannot doe Tim. What may wee learne by this that Paul confirmes the doctrine of free righteousnesse by faith out of Moses his writings Silas That Paul the Apostle and Moses writings had good agreement in the doctrine of the Gospell Secondly that the righteousnesse of faith hath witnesse from the law and the Prophets Thirdly that Moses knew and preached the Gospell as well as the Law hence it is that Moses lawe doeth oftentimes signifie the whole doctrine of God as Psal. 19. 7. Tim. Why then is Moses accounted a Preacher of the lawe and set against the Apostles and Christ the preachers of the Gospell Iohn 1. 17. Silas Moses had this denomination of that which hee did for the most part and that was to publish and expound the lawe to the people howbeit the promises of grace are contayned in his writings also he prophesied of Christ Iohn 5. 46. For Moses wrote of mee euen as Christ and his Apostle did preach the law and vrged repentance Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace they are therefore called the Ministers of grace and dispencers of the Gospell Tim. What vse of this poynt Silas It serueth to draw the Iewes the sooner to embrace the righteousnes of faith since it was taught by Moses a Prophet whome they much honoured and respected and yet refusing to beleeue in Christ euen for that they thought therby to be drawn away from this Moses wheras Paul tels them that there is no such matter if they would beleeue Moses but contrariwise they must receiue Christ whome hee preached as Iohn Baptist so Moses prepared Disciples for Christ the one more the other lesse clearely Tim. But how may it appeare to vs that Moses in this testimony did speake of Christ and the Gospell Silas First out of Moses wordes Deut. 30. 6. 11. the promises of conuersion to God and circumcision of the heart are parts of the Gospell and this was the commaundement and not the legall precepts which that day hee spake Secondly out of Paul who in this place tearmeth the word which Moses spake to be the word of faith verse 8. Thirdly if Paul had vsed this text of Moses by allusion agreement or proportion onely as if such wordes as were spoken by Moses touching the law might fitly be applied by Paul to the Gospell then had they not serued the purpose of the Apostle which was to confirme by testimony of Moses that which hee had spoken before touching Christ being the end of the law for righteousnesse to him that beleeues They are then deceiued which think that Paul alludeth to Moses citing him by way of consequence and not directly or that he doth speake of the bare knowledge or performance of
patiēce of good men may be proued to their praise Tim. What is our lesson from hence Silas That praise and all good is due from the Magistrate vnto such as doe well the reason heereof is that which followes in verse 4. The Magistrate is the minister of God to them that doe well that is hee serueth God by commanding good and forbidding euill things touching faith and manners Tim. Of what good doth the Apostle speake Sil. Both natural good for the preseruation of life to thēselues and others and morall good to keepe men frō vice in the exercise of vertue and ciuil good by maintaining their estate and liberty and spirituall good by making lawes for religion against idolatry by vpholding preaching and preachers the right vse of Sacraments maintaining schooles vniuersities with professors for religiō is our chief good the care wheroflies on the powers ciuil who be the preseruers of both the Tables of the Lawe whereof is a precept Deut. 17 18 19. Tim. In what sence is the magistrate cald the minister of God Silas First because they are ordained of God Secondly set ouer vs by God Thirdly they are Gods in earth to exercise his iudgements Fourthly in Gods behalf in his stead in his name and by his power and authoritie they reward the righteous and punish the euill as well concerning Religion as Iustice as the Kings of Iuda did defend publicke peace and honesty discipline and good order so as God may be serued and the tranquillitie of the State preserued Tim. But wherein do Pastors differ from Magistrates for they are also called Gods Ministers Silas They haue onely one beginning to wit God and one end the good of the people but they differ in the obiect which is the soule and diuine thinges for the Preacher but body and goods for the ruler and in the meanes which be externall force in the Ruler but instructions and exhortations and ecclesiastical discipline in the Preacher Tim. What Vse of this instruction that rulers are appointed for the praise and great good of the people Silas It is a great spurre to subiection to heare that such as do well shall receiue praise and so much good for all men do desire good things and couet to be well spoken of Secondly it reprooues such Rulers as look to their owne priuate ends and not to the publicke good such as waste the common treasure spoile and waste the subiects neglect the obseruation of good Lawes the encouragement of vertuously disposed persons giuing heart by remission and conniuence to the euill and disheartning the good Thirdly it admonisheth al rulers with all care and conscience to aunswere their high authority as they are Gods Ministers so to do Gods will and to approue their doings to God to seeke his honor in their office remembring that to him they must render account and aboue all to vphold the purity of doctrine and diuine worship after the examples of Ioshua Dauid Iosiah Iehosaphat Ezekiah and other godly Emperours and Kings Lastly it must prouoke vs to the greater reuerence towards them being Gods officers and Vicegerents in respecting louing obeying them for Gods sake we must declare our reuerence loue and obedience to God himselfe DIAL IIII. Verse 4. But if thou doe that which is euill be afraide for he beareth not the sword in vaine for he is the Minister of God to take vengeance on him that doth euill Tim. WHat is contained in these words Silas The second and latter end or vse for which Rulers were appointed of God for the punishment of euill doers as Peter stileth it 1. Pet. 2 13. From whence the Apostle argueth thus to cōfirme the principall matter in hand touching subiection We ought willingly not for feare onely be subiect to them which are helpfull to all mankinde This proposition is not expressed but vnderstoode But Powers or rulers are beneficiall to mankinde not onely for praising and defending the good but for brideling and punishing the euill verse 3 and 4. Therefore not for feare of wrath onely bvt for conscience sake we ought to obey them verse 5. for it is against conscience to resist grieue such benefactors as gouernors be The proofe of the assumption or minor is because to powers is giuen authority to beare and vse the sword both for protecting the innocent by lawfull warres and reuenging the malefactor by corporall paines and death if neede bee This power was granted to man Genes 9 5. And afterwards oftentimes confirmed in Exodus and Deuteronomie Tim. Come to the words and interprete them Silas By doing euill is meant trespasses and crimes committed against positiue and politick lawes For there are many euil deeds sorbiden in Gods law which Magistrates can take no knowledge of or cannot call vnto an account to punish as euill thoughtes and manie totten words and vaine actions therefore criminall and capitall faults be meant They which be guilty of such may well be affraide of powers for they haue power to strike for such deeds Tim. What is our lesson from hence Silas That innocent persons are dreadlesse and bold but breakers of Gods Law do go and liue in continuall terror as Theeues murtherers traitors dare not looke out The reason is because innocency is as a bulwarke and fortresse to the good and the Lawes also powers are for their safegard whereas the guilt of an euil conscience is as a tormentor to the euill doer who knoweth powers and lawes to be ordained for scourging and curbing them Hence it is that the wicked and disobedient liuers do feare and flie and hide their heades and seeke the darknesse to couer them as Cain did as with vs Fellons and Malefactors do when guiltlesse persons are fearlesse and confident and shunne not the light because they haue not done euill against lawes The three seruants of God being conuented before the King and sore threatned saide O King we are not affraide to answer thee Dan. 3 16. Iohn and Peter Acts 4 13. being broght before the Rulers so stoutly answered out of the goodnesse of their cause and conscience as the Elders and Priests admired to see vnlettered men so bold whereas euill men commonly shake and tremble in the presence of the Magistrate and look pale as if death were in their faces because guilt is in their conscience This serues to be a notable spur to subiection to cause vs to walk obediently towards Rulers in all ready subiection to Lawes and orders well established for publicke good that wee may enioy that freedome from perplexed slauish feare which as a Ghost or fiend doth follow euill doers to disquiet and vexe them liuing in continual feare and dread of the sword and seuerity of Iustice. Tim. What is meant heere by the Sword and in what sense is it saide not to be borne in vaine Sias This is not spoken of an ecclesiasticall or spirituall sword which is by the hands of God himselfe put into
man could binde the Conscience then it would follow that inferiour power might prescribe and ouerrule the superiour These things serue to discouer the intollerable pride of that man of sinne the Pope of Rome challenging to himselfe that which is peculiar vnto God euen a Soueraigne rule ouer the conscience which hee will haue as much obliged vnto his Ecclesiasticall Lawes as vnto Gods morall Precepts so as men shall sinne mortally become worthy of eternall death if they breake any Papall constitution euen therefore because they bee his constitutions Thus Pererius the Iesuite affirmes but Bellarmine in his Chapter de pontifice goeth yet further that if the Pope should commend for vertues such thinges as are vices men are as much bound in conscience to obey them as if they were lawful things commanded of God and no maruaile seeing they ascribe vnto the Pope omnipotency and acknowledge him to be a God But what is this but to fulfill the prophesie of Antichrist by Saint Paul 2 Thes. 2 2. to sit in the Temple of God as God to lift vp himselfe aboue all that is called God For the Conscience is Gods Temple and subiect vnto none but to God according to that Giue vnto God the thinges that are Gods Mat. 22. Tim. But do not the Lawes of man binde the conscience in any respect Or if they do how or in what respects Silas Yea we are in Conscience bound to obey humane Lawes or els we run into the offence of God and so offend our Conscience This is the very meaning of our Text for if we must obey for Conscience sake then Rulers and Lawes do in some sort binde our conscience Againe this Commaundement be subiect vnto higher powers cannot bee broken with a good Conscience Therfore we are in conscience bound to do such things as are enioyned vs by rulers with this condition that the thing enioyned bee not contrary to common honesty equity reason and religion For further explanation of this point obserue that the Lawe of ciuill Magistrates do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require as Vsury drunkennesse periury theft murder and then wee obey not in respect of men but for diuine precept sake the things commanded being such as we cannot but imbrace vnlesse we would wound our Conscience but if the things inioyned be indifferent of a middle Nature neither prohibited by Gods Law nor exacted yet then we are to obey in Conscience not of the thinges themselues but first of the generall precept Honour the King submit your selues to Principalities be subiect to powers c. Se condly in respect of the end which the ruler propounds vnto himselfe and that is externall peace order comelinesse honesty which being morally good things wee are therefore in Conscience bound not to violate them Thirdly in regard of certaine accidents which do acompany the breach of human lawes as disloyalty contempt of Rulers scandal to our neighbors which being things morally euill therefore when any of them doe yssue for our neglect of ciuill Lawes then the conscience is hurt and sinne is committed though the things whereon the Lawes were made be but indifferent Finally if humane lawes be such as do determine of circumstances which be means the better to maintain obserue Gods moral Law as touching time and place of diuine worshippe and concerning the not wearing of Dagges Swords Gunnes to auoyde murther or moderation in meats drinkes apparrell c. to auoide intemperancy in these thinges it behooues vs to make Conscience that we do not offend because God himselfe hath bound vs to the exercise of all meanes and helpes whereby any vertue may bee exercised or any Vice eschewed Tim. Proceede to the next verse For this cause ye pay tribute and tell vs what is meant by these words Silas Now Paul reasoneth from their owne testimony as if he should say in that you pay tribute in this you witnes that you do owe subiection to Rulers euen for this cause that you may auoide wrath and keep a good conscience By Tribute is meant such paiments as the people contributed to their Rulers and were brought into the Kings Exchequer as one would say for commodities exported or imported thence called Phoros apo tou phérein or prosphérein Tribute herein differs from customes which are imposts and payments either paide by the polle man by man or according to mens seueral substances immoueables things lands or mooueables as Merchandize Note further that he saith not ye giue but ye pay tribute to teach that Tributes are not gifts but debts not things freely bestowed but of duty performed as it is written in the beginning of the seauenth verse Render to euery man his duty And whereas our Apostle writing to all beleeuing Romanes whereof some were Ministers some were people and vniuersally saith to them all yee pay Tribute This sheweth that no persons Ecclesiastical or Ciuill be exempted from this part of subiection of paying Tribute vnlesse where there is immunity granted by the bounty of the King Tim. What is our doctrine from this sixt verse Silas That it is a duty by God himselfe laide vpon all sorts of subiects willingly to pay vsuall customes and tributes vnto their Princes The Reasons of this duty be these First to testifie and declare our subiection toward powers that we acknoledge them to be our lawful Gouernors and that we haue them in singular account as men set ouer vs by God for whose sake wee pay them tribute subsidies and customes Secondly to maintaine and vphold the publicke charge that Princes are put to about the publicke tranquillity Whence it is that by Vlpian tributes are tearmed neruireipublica for that no more a body can be preserued without sinnewes then a Commonwealth without tribute Now reason would that euery man should bee burdened about the vpholding of that wherein euery man hath an interest publike charge to be defraid by publike purse euery man his share according to his meanes many hands wil make light labour Thirdly tributes are to be paide as a recompence vnto Maistrates for their great paines for they must apply themselues as the text saith verse 6. to this purpose that is with all their study care and might they must serue to take vengeance on the euill and to recompence the good to vse the sword for making of lawes for maintenance of peace execution of iustice and waging of warres these be matters of great waight charge and difficulty of much paine and perill which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler who is a seruant to all to watch when other men sleepe to trauaile abroad when other men stay at home to purchase other mens ease and safety with their owne disquiet and danger Which made a certaine wise man to say that if a Crowne lay on the ground he would not
not able then after the counsell of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thy selfe c. purpose restitution promise to pay it when thou shalt be able and if the Creditor bee dead and the debt small and no order left to exacte it yet remember that there is as good right to a peny as to a pound and what cannot be rendred to the creditor pay it to his children or the next of his Kindred or in defect of such to the poore for a Christians care must be not to owe any thing to any man Tim. By what Reasons may this dutie bee confirmed and vrged Silas The lesser light of nature teacheth vs to giue vnto euery man that which is his owne Secondly the greater light of the word instructs vs to deale iustly and it is a maine part of Iustice commutatiue to pay debtes Thirdly by paying of debts we shall please God finde him ready further to blesse vs. See the example of the Widdow 2 Kings 4 1 2 3. Fourthly by this meanes we preserue our credit with men and the peace of our conscience with God and escape the danger of Lawes humane and diuine Iustice. Whereas on the contrarie by liuing in debt carelesly we offend God whose Law wee breake we wound our Conscience by iniustice we hurt our owne estimation and slander our profession causing men to speake hardly not onely of our selues but of the Gospell for our sakes Lastly we also incurre the penalty of the Law to wit imprisonment and the paincs of eternall death to wit hellish torment for our vnrighteousnesse 1 Cor. 6 9. Tim. What vse are we to make of this instruction Silas First it serueth for reproofe of such as runne in debt by borrowing and do not meane to restore Secondly of such as in payment of debtes are partiall satisfying some and not others when as they haue wherewith to satisfy all This is the case of many Bankerouts which breake that they may escape by paying by quarters or halfes Thirdly of such as do pay but it is grudgingly driuing their Creditors to recouer by Law what was lent them in loue All these are worse then Paganes or Iewes For the Heathen Romanes so abhorted loose debters as they made a Law to cut them in pieces and to satisfie euery Creditor with a quarter Wherunto the Gospell alludeth in allotting punishment to the vnfaithfull Steward Math. 24 51. The Iewes though somwhat milder yet seuere enough against wretchles debters who by their Law must bee solde and themselues their wiues and children become slaues to satisfy theyr Creditors 1 Kings 4 1. Secondly heere is an exhortation vnto all persons as tender either Conscience or credite and regarde either God or man either present or future hurt to be willing and ready according to their meanes and power to answere vnto euery man that they owe them euen to the vtmost farthing yea although it cannot be done but to their owne impouerishing considering two things especially 1. that a little with righteousnesse is better then much with iniquity 2 and what hapned to the widdow that was careful to pay hir debts her Oyle by Gods Blessing was encreased till she had enough for the Creditor and a remnant and remainder for her selfe and children to liue on 2 Kings 4 7. Howbeit let this be done not for reputation to keepe credit or for profit sake that ye may be trusted againe but of conscieace and obedience to that God which hath said owe nothing to any man that you may bee sure to bee comforted blessed in your deeds as the Apostle Iames speaketh in another case Iames 1 25. Tim. But doth this sentence reach no further then to pecumary debts alone Silas Yes it is to be extended to debts both naturall and morall euen whensoeuer there is any obligation or bond either of nature as betweene Father and children Husband and wife or of religion as betweene all other inferiours and superiours whether Magistrates or Ministers c. all these are debters one to another What Paul saith of himselfe Rom. 1 14. I am a debter to you Romanes c. is true of all Superiors And what he affirmeth of Philemon 19. verse Thou owest thy selfe c. belongs to all inferiors in some sort This consideration that mutuall duties are so many debts should much prouoke vs vnto serious performance What man is there that hath but common honesty but will take care of his debts to pay them and till the Booke be crossed the bils canceld will giue himselfe no quiet Now if wee take not to heart our mutuall duties to do them because they be debtes what may this argue but that wee are worse then honest ciuill men hauing lost both the shame of the Worlde and also the reuerence of Almightie GOD Tim. What other debt is there yet behinde for Christians to looke vnto Silas The debt of loue for when the Apostle saith Owe nothing vnto any but loue it strongly implies that loue is a debt yet such a debt it is as in sundry thinges differs from ciuill debts which are due but to some persons whereas loue is to be exercised towards all friends enemies Infidels and Christians Secondly other debts being paide our substaunce is diminished but loue by paying it to others encreases in our selues reddendo multiciplicatur as one saith Thirdly other debtes may bee paide while we liue but this of loue cannot be satisfied in this life it is due in heauen both to God to Angels and to Saints 1 Cor. 13 13 Fourthly debts of mony are to be paide at certaine times and places but the debt of loue is due alwayes euery where Fiftly other debts may be dispensed withall and forgiuen but the debte of loue not so Men cannot and God will not discharge vs the practise of our loue though he will forgiue the 〈◊〉 of our loues Lastly other debts beeing once paide are no more debts but loue although it be paide is still due it is alwaies in paying and euer owing because the groundes thereof bee perpetuall First the precept of GOD Loue thy Neighbour as thy selfe Math. 22. Secondly our common Nature euerie man being anothers flesh Esay 58 7. Pro. 11 17. Thirdly the image of God imprinted in our nature Lastly common profession hauing all one Sauiour by grace to wit Christ as wee haue all one father by nature to wit Adam Now fithence charity is a debt and such a debt as we are all bound to pay it stands euery man vpon that hath any conscience of this debt to looke vnto all the particulars thereof which beeing sundry and many some things being due to the soule of our brother as to comfort exhort rebuke c. Other things due to his body as to couer his nakednesse feede his hunger c. also we being debters to the dignity life chastity substance and name of our neighbour in none of these to impaire him but in
Silas That it is the part and duty of such as haue better profited to be very carefull to helpe tollerate and restore the weaker as in the bodye the better and more worthy members doe guide and succour the more feeble and in the 〈◊〉 the greater lights lend shine vnto the stars in a family the elder nourish and cherish the yonger thus it ought to be in Gods house as we are commanded Gal. 6 1. Rom. 15 1. As Christ hath giuen an example in his owne person Rom. 15 2. The reason is the communion of Saints each hath a right in common both in the benefits of Christ and each in others gifts as fellow members Tim. What is the vse to be made of this doctrine Silas It reproues the proude which disdaine their inferiors secondly such as instead of bearing with and building vp doe by subtle questions and contentious disputes labour to discourage and pull downe therefore wee are willed to take heed and auoide such vaine brablers 1. Tim. 6 4. 2. Tim. 2 23. Titus 3 9. and heere for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull yet in all idle 〈◊〉 and quarrelsome disputes to shew wit and to striue for victory there is no charity or edification much pride bitternesse and wrath whence issueth much offence and pertuibation Tim. In the second verse which layeth downe one instance about which the Christians stroue together giue vs first the meaning of the words and then the doctrine Silas By beleeuing is meant no more but knowledge or assent being perswaded see verse 14. It is set against ignorance denyall and doubting By all things is meant meates of all kindes eyther allowed by the law of Moses or prohibited That in the end of eating hearbs would bee vnderstood comparatiuely that these weake ones had rather eate hearbes then offend their conscience by eating things offered to Idols or flesh forbidden in Moses law The summe wherofis thus much whereas there were two sorts of Christians in the Church of Rome some more some lesse skilfull in the Gospell the former thought all kindes of meates to bee lawfull the other would not doe so but chuse to eate hearbes rather then some kinde of flesh Tim. What is our doctrine from hence Silas That the Church of God is sometimes diuided about small and light things which are besides the foundation who is ignorant what iarres and stirres were betweene the Easterne and Westerne Churches in Victors time and all about keeping of Easter day also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened of late at home what hot contentions about Crosse Surplice and ceremonies like this at Rome for meates and dayes but that these once had the expresse commandement of God The reason heereof is mans infirmity which cannot endure to bee crossed in our opinions to which wee are too much wedded Secondly Sathans malice delighting in the contention of brethren being much for his owne aduantage and to the hurt of Christs kingdome for a house diuided cannot stād Lastly Gods righteous prouidence ordering and disposing both humane weakenesse and Sathans rage to the tryall of his Children and manifestation of hypocrites Tim. What vse heereof Silas It must warne al not to thinke such things strange when they happen or absolutely to condemne that Church where such dissentions be which rather is a signe of a true Church whose portion is to be exercised with intestine debates Mathew 10 34 35. Also to bee watchfull and stand on our guard that wee bee not drawne into strife by ouerweening or pride in opinion as many good men haue beene ouertaken Tim. Concerning the effects of those contentions at Rome in 〈◊〉 and setting at nought of the weake and their condemning of the strong verse 3. What are the lessons to bee learned and practised of vs Silas Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached did despise and deride others which yet sawe not the abolishing of the Leuiticall and Legall rites wee learne that knowledge separated from loue is daungerous For by our owne corruption and fraile nature spirituall pride will creepe in if we do not looke well to it and make vs set light and account as nothing all who thinke not as we do 1 Cor. 8 1. Knowledge puffeth vp As in earthly things such as haue a faculty or any cunning are apt to be lifted vp by it and to scorne others which haue not the like so it is in spirituall respectes commonly such as see more then others disdaine others in comparison of themselues which ought not to be so because all wee haue is borrowed and it is none of ours As if a Stage player should bee proude for his hyred attire Also if wee excell others in some things others may excel vs in better things and we may al confesse with Augustine In holy Scriptures there be saith he more things which I know not then they be which I do know Again learne moreouer that ignoraunce makes men rash to iudge and condemne others Ignorant persons censure others verie headily which doe differ from them and doe condemne euery thing they cannot reach vnto As heere the Iewes weake in 〈◊〉 accounted the beleeuing Gentiles which vsed their liberty in meates and daies violaters of Moses rebels vnto God gluttons giuen to their belly c. Let this kindle in vs a great detestation of ignoraunce not onely because it is a part of the diuels Image a prop of his kingdome a transgression of the first Commaundement requiring the knowledge of the true God without which we cannot loue or feare or trust in him Also it is a darkenesse of the mind leading vs to the darknesse of hell being the roote and mother of errour and manie sinnes for the blinde eates many a flye as it is written Ye do erre because ye know not the Scriptures Math. 22 29. But euen for this cause let vs so much the more hate it for that it makes vs hasty in condemning vncharitable in iudging and precipitant in our censures touching men and matters which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ Math. 7 1 2. Finally seeing of contention there comes such euil fruits as mutuall contempt and harde censures let vs beware how we entertaine any occasion of strife especiallie in causes of Faith and Religion For whereas all contention is like worme-wood euen a bitter thing and bringeth foorth bitter fruites yet diuision in matters of doctrine is most violent and sharpe Therefore Ere the strise bee medled withall it is good to cease and leaue off as Salomon in his Prouerbes counselleth vppon this reason because none knoweth what wil be the end of it This may not be forgotten that for indifferent things the knot of Brother-hood is not to bee dissolued nor communion forsaken yea although some bee so transported with a strong affection to them as to holde
it tends not to edifying in godlines but to destruction and maketh men fall from God and become worse and worse and therefore is to be abhorred Zachary ioyneth peace and truth Zach. 8 16. Peace and holinesse put togither Heb. 12 14. Peace and edification in this text Thus the Scripture sets our bounds for peace which we may not passe a necessary and holy contention is to be preferred to an impious peace Tim. What are we to learne out of the 20. verse Silas Namely that our Brothers faith and saluation which be the worke of God ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating For howsoeuer all meates bee pure and lawfull in theyr owne nature and by Gods ordinance yet our eating is euill if the peace of the Church be troubled or edification hindered or offence giuen to such as be weak Where indifferent things cannot be vsed but with disturbance of Christian concord with losse of peace amongst Brethren with hurt and destruction to the infirme with scandall offence then they cease to to be indifferent and the vse of them is euill as Illyricus and Paraeus teach from this place Tim. Whether are we to abstaine from eating flesh if we bee in the presence of a superstitious Papist who makes conscience of it least we offend him Silas If such a Papist be simply seduced by others and hath had no meanes of knowledge by instruction and doctrine of the word then there is the more regarde to be had of him he is first to be shewed in good fashion that all creatures are good and lawfull at all times and nothing in it selfe vncleane but to them that thinketh it so or which eateth with offence against his conscience these make meates which bee pure to be vnpure for vse to themselues Secondly if it bee an vnderstanding Papist then the case is altered for there is great difference betweene a weake Iew and an obstinat Romanist First because such an one is not to be held a Brother as I haue proued before chap. 12. and we are commanded to auoyde giuing offence to such as be brethren Secondly these meates as flesh of all kinds and white meates were neuer forbid by Moses Law as those were which the vnskilful Iewes made conscience of Thirdly these Papistes haue had time enough and meanes enough also to haue learned Christian liberty it hath beene demonstratiuely proued that there is no religion in difference of meats but they wilfully shut their eyes against the light that shines in their face and therefore offend not out of ignorance infirmity as the Iewes did but out of malicious stubornnesse which we are by no meanes to cherish Tim. But what shall we say if a Protestant well instructed in his liberty yet ready to take offence to see flesh eaten of them which are healthfull being done against the Kings Lawes Silas Better neuer to eate flesh then to eat with scandall of thy Brother For if hee now be moued to eate against his conscience by seeing thee to eate then hee is destroyed by the vntimely vse of thy liberty Howsoeuer we haue learned that we neede make no Conscience of the thing it selfe beeing indifferent yet the Princes commandement in a thing of a middle nature especially being giuen for good ends profitable vnto the common-wealth bindes the conscience by vertue of that generall precept Honour the King and let euery soule bee subiect Contempt of authority breach of wholesome lawes ioyned with euill example to imbolden others to transgresse are faults which displease God and defile the conscience and deserues punishment both temporal and eternal How humane lawes binde vnto sinne see Dial. on Rom. 12 5. DIAL IX Verses 21 22 23. It is good neyther to eate flesh nor to drinke nor any thing whereby thy brother stumbleth or is offended or made weake Hast thou faith or thou hast faith haue it to thy selfe before God happy is hee which condemneth not himselfe in that which he alloweth And hee that doubteth c. Tim. VVHat is contained in the 21. verse Silas The conclusion of the former exhortation to the strong that in the vse of meates they giue no offence to the weake and so generally in the vse of all indifferent things which in themselues are good and lawfull but beeing done with offence are euill tending to destroy the worke of God Hauing saide this in the former verse that eating with scandall is euill now on the contrary he concludes that to forbeare eating or drinking or doing any thing else which may offend is good as that which makes to edification and peace Tim. What is meant heere by good Silas The positiue is put heere for the comparatiue good for better as if he should say it is more pleasing to God and more to the edifying of our neighbour and for the peace of the Church to abstaine rather then to eate with offence Tim. Why doth hee mention heere not onely flesh but wine and euery other thing Silas First to make the instruction more generall and large also to teach that in things simply necessary to life we are not to forbeare them though others bee offended as if one should take offence at our eating bread or drinking beere whereby our life is maintained but for some kinde of flesh and wine or whatsoeuer else it is which we may be without and yet liue wee are bound in case of offence to refraine such things at least for a time till such as do stumble be better perswaded by instruction Tim. Is there any difference betweene stumbling beeing offended or being made weake or 〈◊〉 they signifie one and the same thing Silas Howsoeuer some distinguish them and vnderstand by slumbling that which elsewhere is called the wounding of the weake conscience being troubled not knowing what to hold or doe 1. Cor. 8 9. and by being offended a quite falling away or breaking off from the faith or Gospell which is called before to bee destroyed yerse 15. and to perish 1. Cor. 8 11. and by being made weake that which before in verse 15. was in other tearmes saide to be grieued Of which distinction there may follow this good obseruation that so soone as wee see the conscience of our brother begin to wauer by our actions it is our duty to cease giue ouer ere it come to be wounded and wracked yet for my part I doe rather iudge that one and the selfe same thing is signified heere by the heaping vp of diuers words namely thereby the better to insinuate that great heed care and circumspection be taken as he saide before verse 13. that no stumbling blocke or occasion of sinning bee put in our brothers way which might be eyther by making them doe that which they saw others doe with a wauering minde or causing them to detest the faithfull as prohaneners of Moses law by going against his prohibitions in vse of dayes and meates Tim. What instructions
raised also why ascended ch 8 34. and 14 9. c 4 25 Christ iudge of all ch 14. v 11 12. Christ onely meritorious cause of our saluation ch 3. verse 24. Christ onely High priest and interc effot alone ch 8 verse 34. Christ author of all good things with his Father ch 1 ver 7. Christ of him the Spirite proceeds ch 8 9. Christ the substance and scope of Scriptures ch 1 v 2 3. Christ the obiect of faith Christ iustifieth sinners both by his actiue and passiue obedience ch 5 v. 18 19. Christ Lord of quick and dead ch 14. v 9. Christ the husband of beleeuers ch 7. v 4. Christ the onely head of the church his body chap 12. verse 3. Christ the onely Priest of the New Testament ch 15 16. and 12 1. In Christ the integritie of his humane nature the perfect obedience of his life the passion of his death im puted to sinners to iustifye ch 8 v. 22. In Christ the substaunce and efficacy of Baptisme to be found ch 6. v. 4. Christ dead buried and raised sanctifieth the elect sinners ch 〈◊〉 v 3 4. Christ setleth beleeuers in a better condition then that which they lost in Adam ch 5. v. 15 16 17. Christ how as many saued by him as lost by Adam ch 5. v 15 16. Christ a Sauiour of the faithfull of all nations and of them onely ch 10 12. Christ a sanctifier as well as a iustifier ch 6. v. 1 4. Christ how the end of the Law for righteousnesse ch 10 v 4. Christ how the first born ch 8. v. 29. Christ his 〈◊〉 ouer his brethren wherein it stands ch 8. v. 29. Christ how subordinate to election as ground of it ch 9 verse 11. Christ howe giuen of his father ch 8 verse 32. Christ a redeemer of the faithfull both vnder and after the Law both Iewes Gentiles which do beleeue ch 3. ver 30. Christ his conception and incarnation without sinne and why Ro. 1. v 4. Christ wherein elect sin ners haue conformity with him ch 8 ver 29. Christ died rose again c. all for the elect ch 8. v. 33. Christ true God yet a per son distinct from the father ch 1. v. 4. and 8. verse 9. Christ his loue to his eni mies ch 5. v. 8. Christ God for euer chap. 9. verse 5. Christ giuen to be a Sanipler and pattern of duty as well as a Sauiour ch 15. v. 3 7. In Christ what it is to be and how it is knowne cha 8. verse 1. Christs Mediatorship depends on Gods eternal leue and election ch 3. ver 25. Christ what hee suffered his whole life and passion how humble ch 15. v. 3 8. Christ how he now liueth to God ch 6. v 10. Christ pleased not himselfe what it is ch 15 v. 2. Christ how the Sonne of God ch 1. ver 4. Christ why our propitiator ch 3. v. 25. Christ proued to be God by his resurrection how else ch 1. v. 4. Christ howe hee sulfilleth 〈◊〉 Law and how hee maketh vs fulfill it chap. 10 4. Christ treads down Satan in himself and in his members ch 16. verse 20. Christ author of the Ministery Apostles but his instruments ch 15. v. 17 18. Christian Religion ancient and the onely true Religion Christianity a comfortable profession ch 8. v. 1. To be a Christian and the childe of God what a dignity it is and in what respects ch 8. v. 17. Children of God vnder the crosse and why What comforts they haue in this estate chapter 8. verse 17 18. Children of God sanctified and freed from sinne vnperfectly and haue therfore a continuall combate with the flesh ch 7. v. 15 16 c. Childe of flesh and of promile ch 9. v. 8. Church militant not alwayes visible and glorious Ch. 11. v. 4. Church vniuersal of Christ neuer fayleth particular Churches may faile C. 9 5. Church vniuersal hath dry particular Churches ch 6 16. Church of Christ the Iews shal be called to it when and why chap 11. v 23 24 25 c. Church in ones house what it is ch 16. v. 5. Church English a true Church of Christ. Church English hath iustly made secession from Synagogue of Rome ch 16 v. 17 18 c. Circumcision iustifieth not which true which not Why ordained ch 2. v. 29. ch 4 11 Commandement how holy good iust and yet workes sin and death and how this may be ch 7. v. 12. 13. Combate betweene flesh and the spirite described in Pauls person the assaults the 〈◊〉 ch 7. 10 19 20 21 22 23. Combate bitter and grieuous a marke of regeneration ch 7. v. 24 25. Communion with Christ in his death and resurrection how necessary how set forth in Scripture ch 6. v. 5. 8. v 9. Comfort none out of Christ to true beleeuers ex ceeding great ch 8. v 1. Condemnation none vnto the beleeuer ch 8 1. Concord wherein why chap 12. v. 16 18. Conscience what the office and force of conscience Chap 2. v. 15. Conscience peace thereof how procured and how preserued whether how it may be lost Ch 5 v. 1. Conscience hath no Law-giuer and Lord but Christ no 〈◊〉 stay but his word Rom. 13 v. 5. Conseience bindeth vs to obedience towarde powers Ro. 13 5. Conscience not so proper ly bound by humane Lawes as by diuine Chap 8. ver 5. Conscience seeke to rectify it must not be wounded and offended Ch. 14. v 13. 15. With Conscience doubtfull do nothing Rom. 14 v 23. Conscience and faith not all one ch 14 v 23. Conscience good and euil what makes it good Chap 14 verse 23. Contention how lawfull Contention to be auoided and why ch 1. ver 29. ch 12 16. and 14 4. Confession of Christ what it is a fruite of faith a way to saluation hath great pro mises many graces needful to it who are vnfit to make it when to be made and to whom ch 10 v. 9 10. Confession of sinnes how to be made it is a token effect of repentance ch 7. v. 14 Constancy required in Christians and why ch 13 v. 11. Consusion followeth not Faith and hope but vnbeliefe ch 5. v. 5. and 9 1 33. Contention about doctrin must be bitter and why Ch. 12 25. Creature what it meaneth Creature how subiect to vanity and corruption ch 8 v. 20 21. Creature howe it waiteth and groaneth and why ch 8. v 22. Curse others we may not Ch. 12 14 Chap. 11. verse 9 10. Curses and execrations when they be lawfull chap 11. v 9 10. Customes what why due to powers Ch. 13. v 6 7. D. Damnation or condemnation what it signifies remoued by Christ Chap. 8. ve 1. Darknesse spirituall all vnder it by nature Rom. 13 verse 12. Day of Iudgement when and why vncertaine euer to be remembred how terrible and how comfortable Chap. 2. v. 6 16 ch 14. v. 10. Death entred by sinne ch 5. v. 12. Death
4. v. 14. Law how contrary to pro mise Law of faith what Ch 3. v. 27. Labour a Christian life full of it and why ch 13. v. 13. Love see Charity Lust how manie kindes good and euill of sundrie forts ch 7. v. 7 26. Lust before consent is sin in the regenerate Ch. 6. v. 12. and Ch. 7. v. 7. Lust what a pestilent thing ch 7. v. 8 9. Lust inumerable all rebels against the spirit ch 6. v. 12. ch 7 v. 23. Lusts great paines taken to subdue them Chapt. 6 12. M. Magistrates their originall kindes degrees office end for which appointed see authority Maliciousnesse chap. 1. v. 29. Man olde and new Why sinne called man Chap 6. verse 6. Man his fourefold estate 1. by Creation 2. by Corruption 3. by regeneration 4. by glorification ch 5. v. 10. Many what it signifies ch 5. v. 19. Marriage is of God indissoluble till death ch 7. verse 1 2. Marriage what it is what contrary to it how to bee vndertaken Marriage second lawfull Marriage spirituall howe excellent ch 7 1 2. Masse Popish absurd abhominable ch 6 v. 9 10. Merit ouerthrowes grace ch 11 6. Merit none by works and why ch 2. v. 6. Chap. 8. ver 18. Meates defile when eaten vvith opinion of cleannes or with offence to other or when the eating of them is against charity and hindereth edification ch 14. verse 14 15 c. Meates forbidden by the Law became pure vnto the faithful ch 14. v. 20. Meates taken in excesse or defect do pollute the conscience ch 14. v. 17. Myracles their names kindes author instrument vses no sure note vnto the truth or Church Chap 15. v 19. Ministery how excellent a function and necessarie ch 15. ve 16. Mysterie vnto how manie things applied in Scripture Chap 11. verse 25. chap 16 verse 25. Mystery the vocation of the Gentiles Also the reuocation of the Iewes and why ch 11. v. 25. Mortall our body why ch 6. v. 12. Murther kinds occasions the greeuousnesse of it ch 1. v. 29. N. Nature by it wee bee sinners and vnder wrath ch 5. v. 8. Nature Law thereof what and how by it Gentiles do the things of the Law Ch. 2. v. 14. Neighbour who and how to bee loued chap. 13. ver 9. Night what and how it is past chap. 13. v. 12. O. Oath what the sorme of it the kindes the ende of controuersies the abuses of an oath ch 9. v. 1. Offence what the kindes why none to be giuen Ch. 14 v. 13. Opportunitie of doing duties not to be let slip chap. 13. v. 11. Ordinances of God to be submitted vnto See authority Originall sinne what why so called to bee repented of ch 5. v. 12. Ch. 7. v 7. Original sinne no mouing cause of reprobation chap. 9 11. Once Christ died why that sufficient Ch 6 verse 10. P. Papists by doctrine of merit ouerthrow grace Chap. 11. v 6. Papists enemies to Christ to their owne iustification and saluation Chap. 10 ve 4. Petcr whither at Rome ch 16 verse 15 16. Pope will not 〈◊〉 subiect to higher powers Cha 13 verse 1. Pope claimeth both swords Ch. 13. ve 〈◊〉 Pope his intolerable pride no head of the Church Ch. 12. V 4. Against God in the doctrine of merites and against man in King-killing Doctrine chap. 11. Patience groundes of it Chap. 12. Perswasion of Faith 2. of Charity the one infallible the other coniecturall Ch. 8 v. 38. Passion why sin so called Ch. 7 ver 5 6. Perfection none in this life but imaginary Perfect howe the will of God is Ch 12 v. 2. Pleasing God Chap. 12 v. 1. Poore who why to be releeued Ch. 15. v 6. Powers to be distinguished from the persons and abuses and manner of acquisition Ch. 12. v. 1 2 3. Prayer to whome why to God alone mentall voeall a fruite of faith and note of 〈◊〉 Ch. 10 v. 1 13. Prayer must haue feruency and affiance Chap. 8 V. 14 15. Prayer how a note of Adoption ibid. Prayer how continual ch 12. v. 12. Prayer the hinderances of it how to ouercome them Chap. 1 v 9. Praier an helpe vnder the crosse Ch 12. v. 12. Prayer comes of the holie Ghost Ch 8 v. 26. Prayer of great force and vse Chap. 15. ver 30 31. Prayer for Saints liuing not for the dead Prayer a strong weapon ch 15. v. 30 31. Preaching what it is how necessary to beget faith ch 10 v. 14 15. Preaching the chiefe work of a Minister Ch. 10. verse 14. Promises howe sure the kindes of them Ch. 4 Prophets foretold of Christ and taught the Doctrine of grace though not so clearly as the Apostles Chap. 1. v. 1. Ch. 15. v. 26. R. 〈◊〉 with God Chap. 5. v 1. Ch. 5 v. 10. Recompence so sin is called Ch. 1. v. 27. Religion Christian reasonable seruice Ch. 12. V. 1. Remedies three against affliction Chap. 12. verse 12. Reprobation that it is why it is the markes and fruites of it Ch. 9. ver 11 12. Chap. 11 v. 7. Reuenge forbidden vs why Ch. 12. v. 19. Reward how belonges to workes Ch. 2. v 6. Riches of bounty c. Ch. 2. verse 4. Rich mercy Ch 9. v. 24. Rome new how it differs from old thoroughout this Epistle to be seene Rome threatned to be cut off for high-mindednesse and so fulfilled Ch. 11. v. 21 S. Sacrament what how many what is 〈◊〉 mon vnto them all the vses and benefits which com by them ch 2. v. 25. ch 4. v. 11. 〈◊〉 two wayes men doe erre about them Ch. 6. v. 〈◊〉 Sacrifice taken properlie and improperly Chap. 12 verse 1. Sacrifice properly taken Legall and 〈◊〉 ch 12. v. 1. Sacrifice legal the kinds ends of it it determined in Christ the proper Sacrifice of the Gospell ch 12. v. 1. Sacrifice proper or Christian howe many and the conditions of it ch 12. v. 1. Scripture what it signifies ch 1. v. 2. Scriptures how to knowe them to be Gods word ibid. Scripture a perfect Iudge of 〈◊〉 and Canō of saith and manners ch 12 verse 2. Scriptures contayne the good acceptable and perfect will of God chap 12. verse 2. Scriptures best and surest interpreters of themselues Ch. 11 v. 8. Scriptures how to be read and heard ch 1. v. 2. Ch. 9. v. 12. Saints who how by calling What this worde may put vs in minde of Ch. 1. v. 7. Ch 15. v. 25 26. Saints in truth and by profession onely ibid. Sanctified nature of Christ healeth our corrupt nature ch 8. v 2 3 4. Sanctification the parts of it how represented and ratified in baptisme Ch. 6. v. 3 4. Seuerity of God against sin how great ch 11. v 22. Serue sin what it is and how knowne ch 6. 〈◊〉 6. 20. Seruice of sinne how vile ibid. Seruant of sin what ib. Seeking God aright or amis ch 3 v. 11. ch 10 v. 20. Secret see mystery Shame double 1 of face 2. of conscience Ch. 6 21.
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 〈◊〉 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 〈◊〉 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 〈◊〉 liber est a 〈◊〉 non ab 〈◊〉 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 meās in the text Some at al are not ashamed of their sins as Sodomites Ierc. 3. 3 Some hauc shame without repentāce as Cain Icre 2. 26. Some shame and repēt 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 〈◊〉 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 〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecumenius Ambref in mortem pro nobis 〈◊〉 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 〈◊〉 peccatur Ambros. 1. Part. 〈◊〉 peccato quod nos detinc 〈◊〉 〈◊〉 Iohn 8 44 1 Cor 6 last verse 2 Part. 〈◊〉 deo 〈◊〉 et spontanco 〈◊〉 aut interna co'dis obed 〈◊〉 vt 〈◊〉 et 〈◊〉 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 〈◊〉 〈◊〉 perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R ghteo 〈◊〉 that 〈◊〉 be taken for euil which 〈◊〉 Psal 1 〈◊〉 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. 〈◊〉 habuit sed non prius in tellexit Paroeus The cōming of the commandement is the true sēse 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 〈◊〉 〈◊〉 〈◊〉 do suauius 〈◊〉 〈◊〉 cupidita 〈◊〉 〈◊〉 Paraeus Rom. 7 〈◊〉 1. Glasse Gen. 3. Rom. 8 2. 2. Glasse 3. Glasse 4. Glasse Text. By authority Example Reason Cum lex neque gignit peccatn̄ 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.