of those singular thinges without fruite for the whole Scripture is profitable howsoeuer wee may not become followers of them therein yet there is of euery Scripture a profitable vse perpetuall to all times Tim. What other things may bee noted from this ground of the Apostles application Sil. Sundry things first the sauing vse of the Scriptures is proper to the faithfull for whose good alone they were written a speciallmercy Scondly that diuine trueth must bee prooued by diuine Scripture and not by humaine writers which are of no authority in matters of saluation Thirdly examples serue very well to declare doctrines and commaundements because to thinges hard and doubtfull they bring great light and cleerenesse for that in them the minde and sences both are ioyned together Fourthly we learne that it is a great comfort to the faithfull to bee made equall to Abraham in iustification To Iusticiaries mercenarie hypocrites infidels and prophane vnbeleeuing worldlings it hath no comfort Tim. What is the fourth thing contayned in this text Sil. To lay forth the two principall thinges whereunto faith leaneth to witte the death and resurrection of our Lord. For Christ dead and raysed againe is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support stay to itselfe Therfore the Apostle doth ioyne his death and resurrection togither because neither his death without his life nor his life without his death could any whit auaile vs to Saluation Hence are they in Scripture so often ioyned togither Pagans can beleeue that Christ being a man died but that he is risen they do not Tim. Who deliuered Iesus to death Sil. Iudas for his gayne the Iewes for enuy Christ deliuered himselfe for his Fathers will to obey it God the Father deliuered his Sonne for the redemption of sinners out of his loue as it is written So God loued the world Iohn 3. 18. This last deliuering is meant here Iudas Christ God did one and the same thing but not for one and the same end therefore Iudas a sinner and God iust Tim. What was learned hence Sil. That the whole efficacie of Christs death doth depend vppon Gods free will and decree that is that his death had beene of no force to satisfie Gods wrath had he not dyed according to the determination of his father and this is that which is written Iohn 6. 27. Him hath God the Father sealed Tim. To what death was Christ deliuered Sil. To the most shamefull and cruell death of the Crosse his bare death is not onely here meant but all the miseries of his life yet his death onely is named because it was the perfection of all and that wherein his obedience most appeared the top of his obedience Epilogue of his passion Tim. What necessity was there of his death seeing hee was free from sin in himselfe Sil. Although himselfe had no sinne yet our sinnes were all imputed to him as to our surety and pledge who was to answere for vs. But further this was the end for which hee dyed that ouercomming death in his resurrection he might fully satisfie for our sinnes For death by GODS iust decree was pronounced the wages of sinne Genesis 2. we had surely suffered it eternally if our Mediatour had not both borne and conquered it Tim. What sins doth he speake of Sil. Not our light and common infirmities but our most grieuous and haynous sinnes by the which wee deserue euen to fall from the grace of God if he should deale with vs in rigour not his but our sinnes were the cause of his death which suffied for all hath acquitted vs from them all one and other Tim. What learne we from hence Sil. Very many things first that we are bound to loue Christ who so loued vs. Secondly we must loue our enemes as Christ Iesus dyed for his enemies Thirdly sinne is a most loathsome thing being the cause of Christes accursed d at h Fourthly that there is iust cause of beeing humbled by this consideration that wee were the meanes of Iesus death wee killed the Lord of life Fiftly there is matter of great comfort to heare that our greatest sinnes are done away by his dying for vs for his bloud was of infinite value being the bloud of God Acts 20. Sixtly that all men must be fearefull to offend God who shewed himselfe so mercifull and so iust in the death of his sonne iust to his Son standing in our roome but mercifull to beleeuing sinners whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually Tim. Did Iesus remayne in death Sil. No surely for then he should be thought to dy for his owne sinnes also to be but a meere man and therefore he rose againe euen to declare that hee was God and absolued from our sinnes and wee in him for in that death could not hold 〈◊〉 in his denne and house that made it manifest that our sinnes which hee tooke vppon him were all discharged that we might be iust through him This is the meaning of that which is here written Hee rose againe for our iustification Christ is sayd to be raised of God who deliuered him and of himselfe for God doth all things by his Son Tim. Is there any other fruit of his resurrection Silas Yea for thereby Christs members are raised vp to newnesse of life Rom. 6 4. Also it is a pledge of our resurrection to life eternall at the last day 1 Corm 15. Lastly in his resurrection he began his exaltation vnto glory and hath giuen sufficient testimony and declaration of our absolution from sinnes out of which sithens he was deliuered as his raising againe did proue for he had stayed in death if but one sinne had beene vnsatisfied for heereby we haue assurance of our iustification in him CHAP. V. DIALOGVE I. Verse 1. Therefore being iustified by faith wee are at peace with God through Iesus Christ our Lord. Timotheus WHat is the connexion or dependance betweene this Chapter and the former Also tell me the argument of this Chapter and of what parts it consisteth Silas Paul hauing taught in the last verse of the former Chapter that mans iustification before God was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended now he continueth the same argument and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification both to present comfort and life eternall in the heauens Vpon the rehearsall and demonstration of which benefits as the two principall parts this Chapter standeth For first he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord beginning with iustification the foundation of reconciliation peace whence the rest do yssue to ver 5. after followeth the demonstratiue confirmatiō of the same to verse 19. Vnto which is anexed an answer touching a question wherefore the
presence and helpe for their better profiting in the Gospell Rom. 15 22. His imployment in other Churches deferred his comming to Rome though he much long desired it Whence let vs learne that God according to his vncontrouleable wisedome doth order and direct the course of the Ministery to whō he pleaseth sometime causing the raine of Doctrine to fall vpon one Citty or Country and sometime on another as hee seeth it meet for the commodity of his Children and for his owne name and honour Also obserue that God vseth to crosse the purposes of his Seruants and Saints being in snew good and holy bringing to passe his owne decrees at a further time and after a farre other manner and way then men had determined When God would preferre Ioseph it was disliked of his Father and Brethren yet God brought it to passe by another meanes then they dreamed Paul purposed to come to Rome to establish them but he must doe it at such a time in such a fashion as God would for after many troubles suffered at Ierusalem he was sent bound to Rome and God turned Paul to preach to the Macedonians whereas he had meant to teach in Asia yet Paul sinned not heerein that his will was not agreeable to Gods secret will for it is sinne to a man to transgresse his reuealed will Hence it is that a Christian with a good mind may will that which God willeth not as a good Child with a good affection may wish his fathers life whom the Lord will haue to dye againe a man may wish with an euill mind that which God willeth well as a wicked Child may euilly desire his fathers death which God iustly purposeth Finally note that Sathan casteth innumerable hinderances in the way of Gods Ministers to stop the edification of the Church which should prouoke all the Seruants of Christ with greater feruency to pray for the free passage and good successe of the Gospell that the word of God mauger Sathan and his instruments may runne and be glorified and if their prayers be not heard yet to wait vpon God with patience and to continue constant considering that Paul did not at the first obtaine what he earnestly and often craued touching his repaire to Rome but at length if they perseuer God will grant that which shall be expedient for his Church Tim. What is furthermore to be learned from hence that man cannot doe what so euer he purposeth Silas That all things in the world are iustly wisely and powerfully ordained and ordered by Gods prouidence more especially God disposeth of all mens purposes as it is written Man purposeth God disposeth and the wayes of man are not in himselfe Ieremy 10 23. This teacheth all men patience prayer and thankfulnesse to commend all their purposes to Gods prouidence and to blesse him in all euents Secondly it reprooueth such as attribute all things to Nature or Fortune as A thists and prophane worldlings doe Thirdly it comforteth Gods Children to know that their heauenly father looketh to all things so as nothing falleth out in the world but by his decree and will Tim. What doe ye call the fruit heere spoken off Sil. First the conuersion of some who yet are in vnbeleese and sinne Secondly the confirmation of such as be conuerted Thirdly the encreasing and bringing to perfection such as be conuerted and confirmed This is the three-fold fruit of the Ministery Iohn 15 16. Tim. What doe ye learne heereby that he tearmeth strengthening such as be conuerted a fruit Sil. Sundry very profitable Lessons First that the Gospell is fruitfull wheresoeuer it is preached eyther for conuersion or for confirmation or for growth and profiting Secondly that the people conuerted by it are as an acceptable fruit to God and to their Teachers as delightfull to them as good fruit is to the Husbandman or as the good state and disposition of the flocke is to a good Shepheard Thirdly Ministers are to be glad and to account it as precious fruit when any be conuerted by them to Christ. This is a remaining fruit and most excellent Iohn 15 5 8 16. Tim. What was taught from these words as amongst other Gentiles Sil. First in that Paul prouoketh the Romanes to the obedience of the Gospell by the example of other Gentiles we learne that great is the force of good examples to mooue to good as of euill examples to mooue to euill The first reason heereof is because we are like Apes apt to imitate others and secondly examples affect our sences as well as our minds Furthermore we learne that where the Gospell is truely preached it is neuer preached without fruit to life because wheresoeuer the Gospell is preached there God hath a people which must serue to a double vse first to encourage Ministers to teach second ly to encourage the people to liue vnder teaching Pastors Tim. What Learne we hence that Paul reckoned himselfe A Debter to the wise and vnwise For there were Men of both sorts among the Graecians and Barbarians which heere signifieth al people saue the Iewes Silas That the Doctrine of the gospel is not too light nor too hard for the simplest wherein appeareth the facility and excellency of the Gospell propounding life to all sorts Secondly that the wisest of the world may be glad to becom Schollers of the gospel which is worthy the serching of the most learned For it is no disgrace with Mary to sit at Christs feet no nor for Paul himselfe Thirdly that euerie Minister by vertue of his Calling is a debter to his people oweth them diligent feeding Fourthly that a man who hath any Calling or guift it maketh him a Debter to others according to his measure of Grace and compasse of his Calling when opportunity serueth him to be readic to do others good as an honest Debter is readie to satisfie his Creditors when he gets wherewith There is first a Debt of money borrowed which is a ciuill Debt Rom. 13 3. Secondly of Nature to those of our owne houshold 1 Tim. 5 8. Thirdly of Charity to all men masmuch as they be men euen to our enimies Esay 58 7. Luke 6 27. Fourthly Debt of a Vocation or Calling which the Apostle heere hath respect vnto according to that which is written 1 Cor. 9 17. These three last hath allusion to the first the Apostle speaking by Similitu de as his manner is to shew that as Worldly so Christian Debters ought to bee willing to discharge the Debt both to their Brethren and vnto God especially that great Creditor of whom men do receyue all that they haue Tim. What doth this 15. Verse containe Silas A profession of the Apostles readinesse to declare and preach Iesus Christ to such Christians as dwelt at Rome so it might seeme good vnto God to haue it so For he was prepated for his part according to his Office Tim. What learne ye heereby Silas First that it came not
the example of our first Parents whose marriage God their Father made Secondly by the example of Isaac Iacob Sampson who were ruled by their Parents in their matches Thirdly by 1. Cor. 7. Fourthly Children are more in power of their Parents then their other goods Fiftly by the Law of Vowes Num. 30 4 5. for if a promise made of a Childe to God is of no force when parents dissent much more may parents breake the promise which their children shall make of themselues to other men Lastly Marriages made without consent of Parents are against the Law of Nature and of the Lord are commonly accursed of God Tim. For what reasons is disobedience to parents to be loathed of all Christians Silas First it is against the fift commandement which saith honour them Ephes. 6 1. Secondly it is against the Instruments of our life education and learning Thirdly it is against thē which bear the image of Gods authority Fourthly it bringeth many curses as short life to disobedient Children Hee that despiseth his Mother saith the Wise man the Rauens shal pick out his eyes Prou. 30 17. Also Absolon came to a fearfull end being a disobedient Childe DIAL XX. Verse 30. Without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased Mercilesse Tim. WHat do yee meane by those that are vvithout vnderstanding Sil. Such as haue vnderstanding and cannot vse it but deale as men voide of reason and counsell vnaduisedly and headstrongly following their passions These men breake the rule of the word which chargeth vs to walk wisely Secondly they are vnlike vnto God who doth all his things by wisedome and counsell Thirdly they purchase much woe to themselues thorough their foolish and rash dealing Fourthly they disgrace their persons their actions and oftentimes their profession through foolishnesse Tim. What Lesson was then giuen heere Sil. That wee vndertake nothing without good and due deliberation Establish thy thoughts by counsell sayeth Salomon in his Booke of Prouerbes Tim. Who are these Couenant-breakers Sil. They who will abide by no Couenants Leagues or promises further then it is to serue their turn These men they are vnlike to God who is faithfull in all his promises Secondly they shal neuer come into the lords Tabernacle Psal. 15 1. Thirdly they are enemies to humane society the band whereof is fidelitie and truth Fourthly they bring forth a fruite of the flesh Gal. 5 20. and breake the Law in a maine point Math. 23 23. vnder these be meant all which deny things committed to their trust or deceiue trust put in them Tim. How many manner of Couenants be there Silas Two Religious and Ciuil Of ciuil Couenants there be two sorts First publicke for publicke duties in respect of a place Secondly for priuate duties in respect of priuate Callings Tim. How else deuide ye couenants Sil. Nationall betweene Countries personall betwixt particular persons Tim. What do ye call naturall affections Sil. Such as be amongst them of one bloud and kindred as betweene parents and children husbands and wiues kindred countrey heathens yea Christians also voyde of these Tim. What doth it differ from humane and Christian affection Sil. Humane affection is that whereby wee embrace all men as men naturall affection is that whereby wee imbrace them which are neere vnto vs by bloud Christian affection is that whereby we loue good men because they belong to Christ. Tim. Who are they that can neuer be appeased Sil. Such as being once offended will neuer bee reconciled againe also such as can agree with none nor brook the conditions of others these men they are contrary to God who is ready to bee appeased Secondly they make God their enimie who hateth such as are enimies to peace yea reiecteth all their seruice done to him as abhominable See Math. 5. 23. 24. 25. Tim. Who are mercilesse men Sil. Such as cannot pitty any man but are cruell fierce hard-hearted Tim. What reasons to driue vs from mercilesnes Sil. First it is against Gods commandement and nature Secondly it maketh men also to bee mercilesse to vs because wee cannot pitty them that are in misery the Heathers were full of cruelties as also the Turks in their wars shedding the bloud of men women and children without all pitty casting men to beastes and causing men to kill one another at sword playing Concerning the forenamed sins which are 23. in number we are generally to obserue these few and short notes First that he first setteth downe one worde vnrighteousnesle which comprehends them that follow as kindes and parts of vnrighteousnes Secondly that they are here to be considered not simply as sinnes or causes of sinnes but as effects and punishments springing from the root of Idolatry Thirdly that he nameth not all the branches of iniustice to men see more Gal. 5. 19. 20. Col. 2 8. but the most principall and such as then reigned most amongst the Heathens Fourthly that though an imputation bee here laid vpon al the Heathen who are vniuersally blamed without exception because few among them liued ciuilly and all were by nature giuen to them yet no doubt all were not alike guilty and further howsoeuer all these sins were not found in euery one yet all were guilty of some one or more of them Moreouer he doeth accuse the Romanes directly to bee faulty in these transgressions but indirectly framing his speech vnder the persons of others to decline enuy letting them rather see in the mirrour of other mens liues what themselues were by nature then plainly charging them to do such things Lastly there is a great difference betweene godly Christians and prophane Heathens in respect of these vices which howsoeuer Gods regenerate children may fall into some of them of frailty and by strength of temptation yet they are not giuen wholy and for euer ouer vnto any of them nor bee full fraught with them DIAL XXI Verse 31. Which men though they know the Lawe of God howe that they which commit such things are worthy of death not onely doe them but fauour them that doe them Tim. WHat is the purpose of this Text Sil. To she we the wickednesse of mens hearts how far it goes where it is not restrayned that is not onely to doe great euils but to like praise them who are euill doers wherein he doth more amplifie their guiltines because they were not onely committers of euill but sauourers thereof Tim. What is meant by the iudgement of God and how did the Gentiles know it whence 〈◊〉 they their knowledge of it Sil. By iudgement or righteousnesse of God the morall law often commandements is not vnderstoode because this was neuer giuen but to the Iewes and that which hee speakes of death declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God whereby he doth repay good to them which do good and euill to them who do euill life to the righteous death to the sinners This
iudiciary law is called iudgement or iustice because by the immutable order of iustice it is requisite that rewards and paines be repaied to men as recompence of their workes It is tearmed the iudgement of God because it doth not belong to God as a contingent effect of his free will which he may doe or not do as he will but as a naturall attribute is in God and by him vnchangeably expressed and executed 2. Thes. 1 6 7. Whereas the Gentiles are saide to know this iudgement the meaning is that they well vnderstood the law and iudgement of God to allot death to them which did such crimes and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment as whether God did inflict or for some time spared yet the doers of such things were worthy of death that is some kind of punishment tending to destruction euen of Hels destruction the Gentiles were not altogether ignorant as by Virgil and other Poets may be collected This iustice of God the Heathens knew by light of Nature Secondly by witnesse of their owne Conscience and by experience in the daily examples of diuine reuenge Hence Draco appointed death to the breakers of his lawes and Gentiles iudged Adulterers vnto death Gen. 38 24. Also the Barbarians Acts 28 4 bewray murtherers worthy to dye in their iudgement Tim. What death are they worthy of which doe such things against the Law of God imprinted first in mans minde then written in Tables of Stone Silas Both naturall death violent death and death eternall this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule it is to be suffered in Hell a Prison a Lake a place of darkenesse a depth in the company of the Diuell wicked Angels and Reprobate men and for euer without end infinitely without measure Tim. How is this paine and smart of this death shaddowed out in Scripture Silas By the similitude of fire and Brimstone the effects of this paine be weeping howling and gnashing of teeth this paine shall endure as long as God endureth euen euerlastingly Tim. What vse is to be made of this description Sil. First it should humble vs much to think that we deserue such an vnhappy condition Secondly it should make vs flye from sinne that hath pulled it vpon vs. Thirdly it should stirre vp a loue to 〈◊〉 Christ that hath himselfe suffered the paines of this death to free vs from it Fourthly it should moue in vs great pittie towards such as do lye in sin and be in the Highway vnto this death Lastly it should breed great carefulnesse to keepe others from sinning Tim. What sinnes are chiefely to be auoyded of vs Christians Sil. Sinnes against our knowledge because they giue greatest wounds to our conscience and so most trouble the peace of our owne hearts Secondly they draw after them the greatest downefall in this world which is the sinne against the Holy-ghost Thirdly they procure greatest wrath and punishment after this life Lastly they haue in them slat contempt and Rebellion against God Tim. May not Gods Children sinne after their knowledge Sil. They may and do as appeareth by Dauids praier Psal. 19 13. and practise Psal. 51. Also by the example of Adam Manasses Solomon and Peter but in these sinnes the godly differ much from the wicked for the godly fall into these sinnes seldom with a strife of heart against them in the doing and great griefe of heart afterwards as also encrease of care and watchfulnesse against new temptation but none of these things bee in the wicked but the quite contrary for they run headlongly and wilfully into euill and are without remorse and returning to God Tim. What is it to fauour those that do euill Sil. To consent vnto their wicked deeds with approbation this may be done many waies as by praising by counselling and perswasions by hiring and rewarding by defending by dispensing by pardoning or procuring pardons by concealing and hiding and by pleading for them also by silence and not reproouing or not punishing all these worthy of death Tim. How may their fault bee set out which fauour euill doers Sil. By the example of Arch-rebels which wil maintaine all that rise vp against their Prince This is an high pitch and degree of sinne and in a very dangerous case they stand who be risen to this height of iniquity especially in this light of the Gospell CHAP. II. DIALOGVE I. Verse 1. ¶ Thou therefore art inexcusable O Man whatsoeuer thou art that iudgest for in that same wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the selfe same things Tim. WHat is the purpose of this Text Silas The general purpose is to shew the guiltinesse of the Gentiles but especially to discouer reprooue a close kinde of sinners who tooke themselues to be righteous without fault because they reproued others and could not themselues be blamed of the world these sinners the Apostle telleth them that it is little helpe to them that the world cannot iudge them seeing they are iudged of their own Conscience and of God The text hath a reproofe in the first words Secondly a reason in the rest Tim. This indeed is the commonly receined opinion that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles which were more polliticke and sinned with more cuning neither doing openly nor allowing such grosse crimes as were mentioned before but taxing and condemning them both morally by precepts as did Cato Socrates c. and ciutlly by their lawes as Solon Lycurgus Draco c. Yet in secret and priuately did the same things Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge and contrary there vnto bad run into foule Idolatry against the first Table now taxeth such as abuse their practicke knowledge trespassing against their neighbours contrary to the knowne rules of common equity but what doe you thinke of the connexion of this Chapter with the former Sil. The first Particle of this Text Therefore doth well cleare it to me that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter so as he doth not take vp a reprehension of a new sort of sinners but goeth on still to conuict the same transgrcssors but with a new 〈◊〉 Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men to wit the wrath and punishment of God reuealed and executed vpon them whereof it followeth strongly that the Heathen by their works deseruing damnation could not thereby challenge Iustification Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience not from that particular morall iudgement
vnto vs to send him at a time when a floode of wickednesse had ouerflowed all Thirdly that there is a fit time for euerie work of God which should teach men to waite vpon God Eccles. 3 1. Tim. Where unto gaue he Christ for vs Sil. Vnto death which was a dissolution of his bodie and soule ioyned with the curse of God Galath 3 13. Of this death there was great neede For Gods Iustice had decreed it his word foretolde it the sacrifices prefigured it the foulenesse of mans sin deseruing it Christ willingly suffered it man was sufficiently redeemed by it and God greatly glorified by it Tim. What vse heereof Silas It sheweth vs the greatnesse of mans sinne and of Christs loue of Satans malice and of Gods Iustice of Popish blindnesse and corruption which teach some sinnes so light and veniall as asprinkling of holy-water and ashes will purge them DIAL VII Verse 7 8. Doubtlesse one will scarce die for a Righteous man but yet for a good man one dare dye but God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Tim. VVHat is the drift of this Text Silas To set foorth and extoll the loue of God towardes vs by a comparison of the lesse with the greater The sum of this comparison is this There is scarse any mans loue so great as that he will die for a iust person though hee bee also good and profitable vnto him how great then was that loue that moued God to giue his Son to death for vs which were sinners and his enemies From whence the Apostle doth gather that if Gods loue bee such as our sinnes before we did beleeue and whiles we were enemies could not hinder him from giuing his son to die much lesse shall those sins which wee do afterwards be able to hurt our saluation therefore the hope which the godly haue in God cannot make them ashamed Tim. What he the parts of the comparison contained in this Text Silas Two First a proposition verse 7. Secondly an application verse 8. Tim. What is heere meant by righteous Sil. Not a iust matter or cause but a iust man as is to be seene both by the 6. and 8. verses where hee vseth words noting persons Tim. What difference is there betweene a iust man and a goodman Silas Some vnderstand a good man to be Christ for whom Martyrs dyed Others by a good man vnderstand one who is profitable to vs this is most probable Others put righteous and good both for one thing Tim. Why doth the Apostle say It may bee one dare dye for a goodman Si. Either for that if any did die for others it were more for their owne sake then for another mans sake or else for that he neuer found nor knew any such example As if he should say it may be but for my part I knowe of none that euer did so Tim. What instruction now doe ye gather from these first words Sil. That a mans life is a deare and precious thing for seeing so few are found that will giue their life for righteous men this sheweth that men holde their liues in very greataccount Tim. What doth this put vs in mind of Sil. Surely of thus much that the charity of the best men is faint and faulty because the Apostle knew none whose loue had carried them so farre as to die for their brethren whereas we ought to do so 1 Iohn 3 16. Tim. Can ye tell vs of none that haue aduentured their lines for others sake Sil. Yea the Apostle Paul as he witnefleth of himselfe 2 Corinth 12 13. also Aquila and Priscilla Rom 16 4. and the Martyres This was great charity but yet not to bee compared with the charity of Christ which he shewed towards vs. Tim. One would thinke that it did rather exceed his loue for it is a greater matter for a meere man to dye then for him that is more then a man hrist could take vp his life againe and so could not other men resume theirs Sil. The charity of Christ yet far exceedeth that other for first Christ is of more dignity by farre then any man therefore his life by far more worth then ours Secondly the loue towards sinners is far more then that loue which is towards good men for that is free from all selfe respect and therefore is the more pure lone Tim. What instructions gather ye from hence Sil. That the loue of Christ to his Church far surmounteth all the loue of al men towards men Tim. What vse is to be made of this 〈◊〉 singular loue Sil. First it serueth for confirmation that hee will not cast out and condemne such as he hath thus loued as verse 10. Secondly it serueth for imitation for it Christ so loued vs wee ought also to loue one another Iohn 15 12. 1 Iohn 3 16. This is the marke we must aime at and wherin we come short we ought to be sorry and amend Tim. But when the Apostle sayth Christ dyed for vs while wee were yet sinners hath his death brought this to passe that we are now no more sinners Sil. After wee beleeue that Christ dyed for vs and are regenerate by his Spirit we haue sinne still but we are not any longer to be called sinners because that now our sins by forgiuenesse are blotted out and that which remaineth still in our nature it raigneth not and the denomination of a person or thing is euer from that which is more excellent and worthy But here the Apostle meaneth by sinners such as be vnder the guilt and dominion of sinne as al men are before faith Tim. What could God see in vs then to moue him to loue vs Sil. First he saw in vs his own creation which he loued with a generall loue as he doth all the works of his hands Secondly he saw in vs much misery through sinne and this made him loue vs with a pittifull loue Thirdly her loued his elect being yet sinners in that he purposed in himselfe to call and iustifie them in due time And nowe lastly hauing grafted his elect in his Sonne by faith and instified them he loueth them actually hauing set his owne image in them Tim. You hold then that there are seuer all degrees and kinds of Gods loue euen towards his 〈◊〉 Sil. There be so for hee cannot loue his elect with that degree and kinde of loue when they are sinners as he doth after they are now in his Sonne iustified and sanctified for now sinne which bred hatred and enmity is defaced and cast out by remission and holinesse which God loueth is imprinted in them and brought in by renouation DIAL VIII Verses 9 10. Much more then being now iustified by his bloud we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life Tim. VVHat
Christ. This reioycing is a speciall good thing and it is as it were the very life of a mans life Tim. How many kinds of reioycings be there Silas There is a naturall reioycing common vnto all men when the hart is cheared either by an in-bred liuelinesse or by outwarde occasions as in the presence of things pleasant or agreeable to our nature This reioycing is not meant heere Also there is a spirituall and Christian kinde of reioycing which ariseth from the spirit of God stirring vp the heart to reioyce in spirituall and heauenly things when they are present with vs or certainly hoped for As first when the Church flourisheth Psal. 137 3. Secondly when a sinner returneth to the Lord Luke 15 10. Thirdly in the meanes of saluation Ps. 122 1. Fourthly in doing righteousnes iudgement and equity Fiftly in the exercising our selues in the praises of God Psal. 95 1. Sixtly in the reconciliation that we haue with God through Christ when it is beleeued or felt of this our Text speaketh Tim. What is it to reioyce concerning God Silas To haue ioy of heart in this respect that hee is become our Father and loueth vs as his Children and Sonnes Tim. What difference is there in these speeches concerning God as heere and to reioyce in God as 1 Cor. 1 31. and to reioyce with God as Rom. 4 2 Sil. To reioyce in God it is to attribute all thinges which be good vnto God and to render him all thanks for them this we may doe Secondly to reioyce with God it is to to bring something with vs of our owne wherein to glorie and reioyce besides Gods fauour and this we may not doe Thirdly to reioyce concerning God it is to be merry in our hearts for this that we do vnderstand how God doth loue vs as a father his children The like vnto this we haue in Ier. 9 24. Let him that reioyceth reioyce herein that he knoweth me to be mercifull and righteous whereas others reioyce in riches or pleasure or honour or wisedome the Christian ought to reioyce in Christ. Tim. Is there great and iust cause to reioyce for such a gift bestowed on vs as Gods Fatherly fauour through Christ Silas Yea very great for heerein consistes all mans happinesse both now and for euer to haue God reconciled that he may bee a Father to take vs for his sonnes sake and loue Such onely do reioyce therefore such as waigh these things and do inwardly feele them so as they are are affected with them do from hence gather exceeding strong hope of enioying euerlasting life For God is such a Father so constant in his loue as though he will correct them yet neuer will he disinherit them Tim. By whom is it that God is become a fauourable Father vnto vs Silas By Christ his beloued sonne who by his death on the Crosse hath made attonement for our sinnes being there in our stead by the will of his Father and by meanes of our receiuing it thorough faith in the promise of the Gospell we haue made it ours Tim. What thinges doe yee consider seuerally in this attonement spoken of in this place Silas First God to whom wee are reconciled he louing vs and giuing his sonne for vs. Secondly his Son comming to worke our attonement by his obedience passion and Sacrifice Thirdly our Faith embracing this attonement and receiuing it Fourthly a great reioycing of hart in the Faith and certainty of this reconcilement with God Tim. What do ye collect from this whole Doctrine Silas That our Christian and spirituall reioycing it is as our measure of beleeuing is none if our Faith bee none little if our faith be little great if our Faith bee great Therefore as any do long for much true Christian comfort let them endeuor a daily increase of Faith by the humble sincere and constant vse of al those holy meanes priuate and publicke whereby God vseth to enlarge the beleefe of his children DIAL X. Verse 12. Whereas by one man sinne entred into the world aud death by sinne and so death went ouer all men in whom all haue sinned Tim. WHat is the purpose of the Apostle in this Text Silas Hauing spoken hitherto of the first part of Iustification touching remission of sins by faith in the sufferings and death of Christ and laide out the same in the causes effects now he proceedeth to handle the other part of Iustification touching the imputation of Christs perfect obedience vnto vs which beleeue Tim. Is there any necessity of this part of Iustification Sil. Yea very great for we were two wayes endangered to God 1. by not fulfilling and keeping the law as we are bound we lost all right and title to Heauen Secondly by our sinnes done against the Law wee become worthy for euer of eternall punishment in Hell and therefore wee haue neede of a double remedy from Christ one to haue a satisfaction for the deserued punishment and this wee haue by the death and bloudshed of Christ imputed to vs. The other to restore vs to the right of our lost inheritance and this wee haue by the perfect obedience of his life put vpon our faith Tim. How may it appeare that Paul doth thus distinguish the parts of our Iustification Silas Two wayes First by the word reioycing or glorying vsed in the former verse wherein hee makes his passage to this Treatise Tim. What doe ye gather from hence Silas Thus much beleeuing Christians cannot fully reioyce and glory concerning God vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth and vnto which by the promise of the Law eternall life is due which seeing they haue not nor can haue in themselues therefore they haue it of Christ. Tim. What is the second way how ye gather this distinction of two parts of Iustification Silas By the comparison of Adams vnrighteousnesse and his disobedience with Christ his obedience both communicated to all elect persons though in diuers sorts and fashions the which he doth begin in verse 12. and continueth it to verse 20. Tim. Wherein be Adam and Christ compared together Sil. Both in things wherein they are like one to the other and in things wherein they are contrary one to the other They are alike in this generally that each of them conueyeth that which is his vnto such as are theirs and be of them particularly Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed Christ conueyeth ouer righteousnesse and life to his members by free imputation of faith Also they differ in this that the offence of Adam by which death came vpon all men was but one but the obedience of Christ imputed to beleeuers doth not only couer and doe away that one but all other offences of
of that innocencie wherein man was created Tim. How proue ye guilt or fault and deseruing of punishment thereby Silas There is guilt or fault because wee are made sinners by it verse 17. and there is deseruing of punishment because this cannot be seuered from the former Also it is expressely saide that by it death went ouer all Tim. How do ye proue that there is corruption of Nature Silas Because it is written That weee go astray from our Mothers wombe Psal. 58 3. Againe that the frame of mans heart is onely euill continually Gen. 8 21. and that we are borne in sinne Psal. 51 5. and man borne of a woman cannot be cleane Iob 25 4. Tim. What doe ye call the corruption of our Nature and what be the fruites of it Silas It is a naughty vicious quality in our Nature whereby it is enclined to all euill naturally and vndisposed vnto any good yea enemie to God and disposed against all good as Titus 3 3. Hating God Col. 1. Minds set vpon euill workes The fruites of this our corrupt Nature are all sinnes whatsoeuer euen all those sinnes reckoned vp Ro. 1. 29 30 c. Gal. 5 19. Tit. 3 3. Col. 3 5. or in any other place euen all maner of sinnes not blasphemy against the Holy-Ghost excepted Tim. By what degrees doth this corruption proceede and go forward Silas First it begetteth lust which is an euill motion or desire sweruing from Gods will this is the spawn of all sinne The second is obedience to this lust Rom. 6 12. which we call consent when the will yeelds vnto the euill motions with purpose and resolution to do it this is called of Iames the conception of sinne Iam. 1 15 Then thirdly there followes an euill action in word or deede this is called of the same Apostle the bringing forth of lust it bringeth forth sinne that is some outward grosse acte in speech or action Lastly the going ouer this sinnefull acte by custome and continuance in it this is called the perfection or finishing of sinne vpon all this there succeedeth death as the terme last period or full point of this proceeding and course in sinning wherein it resteth Tim. But how proue ye that Original sin hath priuation or absence of Originall righteousnesse Silas This is the consequence vpon all the former for we could not be guilty deserue punishment and be corrupt if we had our first perfection Secondly except we had lost that we should not need to seeke and fetch that from another euen from Christ as ver 17. Thirdly when the Scripture saith God made man righteous but they found out many inuentions Eccl. 7 31. This prooueth that the perfect righteousnes giuen vnto vs in our creation is not only lost but thorow our owne fault lost Tim. Why is this sinne called Originall Silas First because it is from the beginning Secondly because it is first in vs before grace Thirdly it is the first head beginning of all sins Lastly it is in vs from our beginning euen from our very conception Tim. What vse of all this Sil. First it confuteth the errors of such which say it is nothing but priuation of righteousnes Also such as say it is nothing but the inclination of our nature to euill Secondly it sheweth the most heauy case in which we are all by birth we being all ouer-couered with corruption and sinfull putrifaction rotten and ful of sores and not so full of euill as voide of all goodnesse and so hatefull to God whose pure eyes cannot but hate vs abhorre vs and therefore we are called the children of wrath Eph. 2 3. See Ezck. 16. No leaper no lazar no Iob to be compared to vs if we saw our selues wee should loath our selues Thirdly the knowledge heereof must humble our stomacks and courages Fourthly it must stir vp great care of being washed and clensed from this spot all the water in the sea is too little to wash this one staine all care in the world is not great enough to get it scoured out Psa. 51 2 6. either repentance for this sinne or for no sinne Fiftly it must stir vp a desire and a thirst after the pure and holy conception of Christ which is the couer to hide the Salue to cure this originall sore Sixtly it may make vs compassionate and mercifull one to another especially to our children being all alike infected and they by vs and therefore in our chiding and corrections were should bee moderate Seauenthly it must keepe vs from extolling nature and the goodnesse of nature for all natures euen the best is poysoned there being nothing good in vs till grace come and plant goodnesse in vs for can one gather figges of thistles or grapes of thornes Math. 7. Tim. What is meant here by death Sil. Properly a depriuation of life vnproperly all such things as are forerunners and furthereis thereof all miseries sicknesses paynes the 〈◊〉 of death Tim. What life did Adam liue before sin Sil. A twofold life first of grace being led by the holy Spirit which moued him wholy to celestiall and diuine things this is called spirituall life The second is of nature wherby he was moued to follow those good things which tend to preserue nature and the estate of his body of both these kinde of liues Adam was depriued and so dyed a spirituall and naturall death for beeing before ioyned to God in his fauour mooued by his spirit hee now hauing sinned was turned from God lost his sauour and spirit and so could not aspire to any diuine thing but had his heart wholy set vpon euill and touching his naturall life he was threatned that to dust he should go Tim. Did not his sin deserue eternall death Sil. It did so but eternal death is nothing saue the continuance of spirituall death Tim. Yet naturall death was not inflicted vpon him after his sin for he liued still in the world and that a great while Sil. He did so howbeit he may be said to be naturally dead so soon as he had sinned First because by the guilt of his sinne hee was presently subiect vnto it Secondly God streight way gaue sentence of death vppon him and therefore hee may bee saide straight way to haue dyed as condemned persons are called dead men though they bee respited Thirdly the messengers and souldiers of death presently tooke hold on him and arrested him as hunger thirst cold heat diseases dayly wasting of his natural moysture to the quenching of life but God did spare him that the sentence was not presently executed to commend his patience and to giue Adam thereby occasion of saluation for the promise beeing giuen and hee called to repentance faitb by that meanes attained a better life through Christ then he lost through sin Tim. What did this shew Sil. That God doth not delight in the death of sinners but rather that they should returne and liue Secondly it teacheth vs patience towards such as
are offenders of vs being ready to receiue them to fauour whensoeuer they truely repent Tim. Howe vnderstand ye this that all men are vnder death Sil. After this sort first euery man so soone as hee is borne is euery houre apt to die Secondly euery man at his birth is spiritually dead quite destitute of Gods grace and holy spirit Ephe. 2 1. till his regeneration Thirdly euery person deserueth this death to become eternall euen euerlasting separation from GOD and his presence and felicity Tim. What equity or iustice is there in this Sil. The equity is iust for that one mans sinne was euery mans sinne for Adam was the roote of our kinde and therefore this fault is not personall resting in himselfe but reaching to all his posterity which were then in his loynes as Leuy was in Abrahams loynes Heb. 7 10. For such iuice as is in the tree commeth to all the branches also such as is the water in the fountaine such it is in the riuer and some such diseases as be in the parents descendeth to the children also amongst vs men the father beeing a Traytor the whole bloud is tainted Lastly the righteousnesse of Christ the head is conuayed ouer to the members so it is here againe God who is most iust so decreed and would haue it that the grace which Adam had hee should keepe or loose for himselfe and all mankinde who were to stand and fall wih him thus it appeares to be very equall Tim. What instructions learn ye hence Sil. First it reproues the vulgar conceit that God will not punish but for actuall sinnes Secondly it reprooues some Papists which exempt the Virgin Mary from this generall condition of sinne and death Thirdly it doeth admonish vs of our most wofull condition which wee are in without Christ. Fourthly it puts vs in minde of mutuall compassion seeing our case is equall one no better then another all alike 〈◊〉 and wretched Fistly it teacheth the necessity of a Sauiour not onely to know there must be one and who he is and what he hath done but to gette him to become ours by beleeuing the promises of him Tim. What are we to be put in minde of by the connexion and ioyning together of sin and death Sil. First that euery one is bound to make account of dying euery moment hauing sinne the matter and means of death still about him Secondly that the dāme of such a brood that is sinne which causeth no lesse then death is most carefully to be auoyded and abhorred euen to be fled from as one would flie from death Moreouer think that if an others sinne could doe this as to make thee culpable of death what will that sinne do which thou doest in thine owne person for Adams sinne is thine in account not in act yet so as this proueth Adams sinne to bee euery mans owne proper sinne as if he had himselfe acted and done it because else he should not dye for it for men in iustice are not to suffer death for any sinne saue that which is their owne by act or imputation Christ had had wrong done to him to be brought to death if sinne had no way belonged vnto him for death is not inflected but with reference to sin DIAL XI Verses 13 14. For vnto the time of the law was sin in the worlde but sinne is not imputed where there is no lawe But death raigned from Adam to Moyses euen ouer them that sinned not after the like manner of the transgression of Adam Tim. WHat is the drift of this scripture Sil. He proceedeth in his purpose to proue all men euen to the yong In fants newly borne to bee through Adam sinnetull by bringing in a secret obiection and answering it Tim. What is the obiection and how is it answered Sil. The obiection is this there could be no sin nor sinners before Moses seeing there was no law where there is no lawe there is no sinne This obiection the Apostle doeth answere two wayes first by a distinction betweene being and reputing sinne was in the world before Moses law yet not so reputed and esteemed so vile and soule seeing yet no law was giuen them Secondly hee prooues there was sin by the effects of sinne which is death whereunto euen before Moses law both olde and young were subiect which is a sufficient proofe that then all men sinned death being the stipend of sinne Tim. Now expound the wordes and tell vs what is meant here by this vntill the time of the law Sil. That is to say all that time that passed betweene Adam and Moses so expounded verse 14. Death raigned from Adam to Moyses Tim. What is meant hereby that sinne was in the world till then Sil. That is to say men which liued in this world had sin in them as well before the law as afterwards Tim. But howe could that bee seeing that yet there was no law and sin is the transgression of some law and indeede what law could be giuen to some of them as to Infants which had no vse of reason Sil. Therefore the Apostle in affirming that notwithstanding this there was sinne in the world hee meaneth there was a sinne euen afore the Law by which sin al men were borne sinners being both guilty of wrath and corrupted euen from the wombe This is the sinne of Adam in whose sinning all men were comprehended he being head and roote of our kinde as was sayd verse 12. Tim. Belike then this is now the scope of the Apostle to proue That as al men are guilty by their owne sinnes vvhich they do in their owne persons and haue in their owne Nature so there is a sinne of Adam by guilt whereof al men are obnoxious and culpable of death Sil. True this is in verie deede that which is intended and wherein Adam is like Christ the one being fountaine of sinne vnto death the other of righteousnesse to life Tim. What meane ye heereby in that it is saide Where no Law is there sin is not imputed Silas That afore the Law was giuen sin was not so thoroughly knowne and reputed but when the law was published it was better knowne and became more greeuous Tim. But may not these words carrie another sence which may wel stand with the Apostles minde and drift Silas They may so as thus that such as liued in the world after Adam though they wanted Moyses Law yet they wanted not a Law altogither Tim. How makes he that appeare Silas Heereby because that sinne was imputed and men became thereby guilty of wrath Tim. What Law might that be Silas The Lawe of nature giuen them in their Creation Tim. What examples can yee giue that sin was imputed to men before the giuing of the Law by Moyses Sil. Sundry and very manifest First the punishment of Caines murther Gen. 4 11. Secondly the reprehension of Abimelech Gen. 20 6. Thirdly the ouerthrow of the world by a flood Gen. 7 20.
Fourthly the destruction of Sodom 19 24. Fiftly the drowning of the Egyptians Exod. 14 27 28. al which hapned for sinne Tim. What other examples can ye giue to proue this that sin was imputed Silas The death of infants as well as of men of yeares which plainly proueth all men to haue bin sinners and guilty before the Law of Moyses Tim. What learne ye by this that sinne and death doe vnseparably follow one the other Silas That death came in not by creation but by corruption Secondly that if men accompt death terrible they should not thinke sleightly of sin the breeder of it Tim. What meaneth this which is saide heere That death raigned from Adam to Moyses Silas Heereby hee signifieth the force and power of death to bee exceeding great bearing all men downe before it as a mighty King dooth subdue such as rise against him Tim. How long doth the raign of death continue and last Silas Not from Adam till Moyses onely but till the end of the world Tim. Ouer whom doth death exercise his power and kingdome Sil. Ouer all both olde and young none exempted Infants nor men Tim. Yet the Apostle saith of some that they shall not dye but be changed Cor. 15 52. Sil. True yet that change shall bee instead of death to them Secondly this is the condition of all men that through sinne they are subiect to death God may priuiledge whom he will as Enoch and Elias Tim. Whence got death this power Sil. Through mans sinne according to Gods decree Tim. What learne ye heereby Sil. That there is a necessity for al men once to come vnto death Tim. But the faithful haue their sinnes forgiuen them how is it then that they dye Sil. Yet sinne is still in them whence commeth death to them not as a part of the curse for sinne but as an entrance into heauenly blisse whither they cannot come but by death so as they are freed from the hurt which death brings but not from the necessity of dying Tim. What should this teach Sil. That all men are so to make account of death as they doe prepare continually for it and arme themselues continually against the fear of it by keeping faith and a good conscience Tim. You saide that death raigned ouer Infants tell vs by what words are infants described Sil. That they sinned not after that maner that Adam sinned Tim. What meaneth this Sil. That they are free from voluntary and actual sins as in respect of their owne persons Tim. What sin then haue Infants to procure death Sil. Their byrth-sinne or originall corruption which they draw from their Parents by propagation Tim. What is to be gathered hence for our instruction That parents haue cause to mourne for sinne in their young children as well as for their owne Secondly that in the death of their children they consider not so much the losse as the cause which is sinne which would keepe them from impatiencie serue to humble them Thirdly that there is diuers kindes of sinne to wit voluntary inuoluntary originall actuall Moreouer that all sinne is equall thus farre as to deserue death though in other respects vnequall Tim. What will follow of this Silas That God is no respecter of persons young or olde all are one with him Tim. Yet sinnes are not euery way equall Sil. No For there is difference in the degree both of the offence and of the punishment some more heynous then others some to be more grieuously punished then others Tim. What should this worke Silas It should be a bridle to wicked ones to refraine from sinne as much as they can thereby at least to lessen their paine Also a Curbe euen to the godly whose sins howsoeuer pardoned so as they shall not dye eternally for them yet sorer temporall punishments are inflicted as their sinnes be greater As is to be seene in Dauids example who had many smartfull blowes for his very shamefull falles DIALOGVE XII Verse 14 15. Which was the figure of him that was to come But yet the gift is not so as is the offence For if by the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many Tim. VVWhat doth this Text containe Silas Two things First the similitude or like nes between Adam and Christ which was the tipe or figure Secondly the dissimilitude or vnlikenes betwixt them but yet the gift is not so Tim. What is meant by him that was to come Silas First Adams posterity as some iudge and then the meaning is all they should be sinners as he was Secondly Iesus Christ who in respect of Adam sinning was to come this is the truth Tim. In what meaning is Adam said to be a tipe or figure of Christ Silas Some take it thus that as Christ is an example to such as willingly obey God so Adam was an example to so many as sinne and disobey willingly this sauours of Pelagianisme as if sinne came by imitation and not by propagation Tim. How then do ye take Adam to be a figure of Christ Silas In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne Heerein hee was a figure or a Tipe of the second Adam the man Christ Iesus in respect of the like force in him to deriue into his members eternall life by his righteousnesse imputed to their faith Tim. Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus Silas As Adam by his sinne was the cause of death to all men though they did not eate of the forbidden tree so Iesus Christ was made righteousnesse to beleeuers though them-selues had wrought no righteousnesse Heerein was Adam a figure of Christ. Tim. But it may appeare that this is rather a difference and vnlikenesse then a likenesse Sil. True it is so if you take it particularly but not if it be taken generally that is that as Adam meriteth death for his so Christ meriteth life for his that is to take it generally but particularly there is great oddes for grace righteousnesse and life came by Christ Sinne death and damnation by Adam Also Adam by generation of the flesh poureth euill things into men Christ by faith poureth good things into his members Tim. What vse can ye make of this Silas It serueth to confute both Iew and Papist the one for thinking that one Christ cannot bee the redeemer of the whole world whereas it is of them confessed that the whole world was corrupt by one Adam the other for denying that we are iust before God by the obedience of another to wit of Christ yet all men bee made vniust by the disobedience of another to wit of Adam and why not that as well as this De similibus simile iudicium parium par est ratio Tim. What do ye
to wit by the receiuing it with the hand of faith Secondly that this we get by Christ that we shall raigne in life not onely here by grace but be heirs of a glorious kingdome in heauen and so our happinesse by Christ exceeds that which we lost in Adam Tim. What do ye note here where it is said sin and death raygned by Adam Sil. That not onely they entred vpon all men but mightily raigned ouer them so to haue a predominant power Tim. What is it for sin and death to raigne Sil. To rule in men and as a King to subdue them to the lusts of sinne so as they can doe nothing but what sin will neither can they goe a foote from death but all they doe euen their go odlicst workes tend to death and condemnation for all deeds how glorious soeuer in shew yet are but gorgeous sins in men vnregenerated Tim. Is this the condition of all men before Christ be rereceyued by fayth Sil. It is so euen the elect of God are vassals to sin and to their corrupt lusts which worke in them to destruction so as their fairest workes are deadly and damnable Ephe. 2. 2 3 12. Titus 3 3. Rom. 5 6. Tim. What followes hereof Sil. That the elect before they beleeue are so farre off from beeing iustified as they bee in most miserable case slaues to sinne and death in bondage to Sathan which should worke in such as are vnder the kingdome of sinne and death to let them see what great cause they haue to looke after a Christ and Sauiour Tim. But how shall men know they stick in the power of sin and death Sil. By these two marks first if neuer they felt the bondage of sinne nor suspected the flauery of it Secondly if they do not taste the sweetnes of their liberty and reioyce in it aboue all things Tim. What should it woorke in such as are brought out of this raygne Syl. A continuall thankfulnesse to Christ expressed by a care neuer to look back to the seruice of sin from which they are so graciously freed Tim. What is meant by that righteousnes Sylas By an excellency he noteth the righteousnesse of Christ Iesus Tim. How manyfold is his righteousnes Sylas Twofold first essential as he is God Iehouah our righteousnes Ier 23 6. that is his deity or diuine essence which is righteousnes it selfe and giuer of righteousnes to other creatures Secondly accidentall which belongs to his manhoode and is inherent in the man Christ or in his humanity as a quality this accidental righteousnes which is a quality is twofold first an habit of most perfect vprightnes and holines infused into his humane nature euen from the moment of his conception by the holy Ghost This is opposed or set against the corruption of our nature of the imputation whereof at the eight Chapter is spoken at large The second is the most absolute Iustice and obedience which hee performed in the actions of his life and sufferings of his death this is the effect or fruite of the former habit it is distinguished of Diuines into actiue righteousnesse consisting in the fulfilling the workes commanded in the morall Law or passiue righteousnesse in suffering obediently the punishment of death for our breach of the Law The imputation of this wee haue heard of in Chapters 4 and 5. vnto the 11. verse and now in this place he entreateth of his actiue righteousnesse as it commeth instead of that guilt of Adams disobedience imputed to his posterity Tim. Why is his righteousnesse called Grace Sil. To note how we come by it that is by free fauour and what our condition is by meanes of it Tim. Why doth he adde aboundance of grace Silas To note that this Grace did ouercome Adams offence for that was but one acte Christs righteousnes consisteth of many actions Secondly that was but one fault his righteousnesse both quits vs from that and all other sinnes and gets vs to be pronounced iust worthy of eternall life And besides all this with that grace of righteousnesse there goeth the reforming of our nature breaking the force of sinne and framing vs againe to Gods Image which cannot be lost as afore hath been saide Tim. But how do we obtaine to this guift of righteousnesse Sil. By our faith receiuing it For it is the proper Office of Faith to receiue Christ and belongs to no other grace whatsoeuer as Iohn 1 12. Rom. 5 11. Galath 3 14. Tim. Is this receiuing necessary Silas So necessary as without it Christ and his perfect righteousnes cannot profit vs no more then cloaths not put on or meate not taken into the stomacke or a great guift neuer receiued Tim. Is there in this behalfe any difference betweene Christ and Adam Silas There is so and very great for beeing all in Adams loynes when he sinned we sinned with him and so euery one at the instant of our conception are corrupted by sinne whereas though Christ were promised from the beginning and had suffered death long since yet it doth not benefit vs till we do beleeue and receiue him Tim. What should this admonish vs of Silas That great neede there is that euery one labour for this true faith Secondly the blessed estate they bee in which haue it for they haue receiued Christ and his righteousnesse vnto life eternal by which assurance they be armed against doubtings Tim. When it is heere saide That such as receyued Christ shall raigne in life What is meant by life Silas That spirituall life of grace whereby the beleeuing soule now liues to God which heereafter it shal liue with him in glory Tim. What is meant by raigne in life Sil. When the righteousnesse and grace of Christ so beareth sway and ruleth in the soule as though one haue still many sins yet he standeth against their motions and feares not the guilt and danger of them and so is brought at last to saluation Tim. What learne ye now from this place Silas That these fiue things are knit together Christ Righteousnesse Grace Faith and Life haue one haue all lacke one lacke all Secondly that the Grace and righteousnesse of Christ hath set beleeuers in better condition for happinesse then they lost by Adams fault First because that was chaungeable this is permanent this word shall raigne noting perpetuity and euerlastingnesse Secondly that was to bee enjoyed in earth euen in Paradise this in the kingdome of heauen noted in the worde Raigne where God hath his seate and throne and raignes in glory there shall beleeuers raign likewise For they shall sit on thrones euen as Christ shal sit vpon a throne DIAL XV. Verses 18 19. Likewise then as by the offence of one the fault came on all men to condemnation so by the Iustifying of one the benefit abounded towardes all men to Iustification of life For as by one mans disobedience many were made sinners so by the obedience of that one many shall bee made
be Therefore is it tearmed the Ministery of the Spirit and of righteousnesse 2 Cor. 3 8 9. Tim. What are we to learne by this where it is sayd That we are deliuered into this forme Silas Two things First that in our conuersion and freedome from sinne we our selues do nothing towards it at all but suffer God to worke vpon vs as the waxe or clay receiueth the print of the seale or mould themselues doing nothing but suffering the impression only of the Seale or mould Secondly we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules because the image or forme of godlinesse which wee haue from that doctrine receiues continuall decay by our owne negligence and Sathans mallice Hence it is that the Apostle speaking here of the godly Romaines sayeth in the present time that they are deliuered to teach that the worke of our sanctification is not a worke of a day or a yeare or to be perfected by one or two or a few Sermons not till death come Tim. What may this put vs in mind of that the doctrine of the Gospell is the effectual Instrument both to begin and to perfect our deliuerance from sin Sylas It serues to surre vp a great loue vnto the doctrine of the Gospel seeing it is the means of our conuersion Secondly it shews of what great efficacy that doctrin is whē God is pleased to worke by it it can pull our heartes from sinne and knit it vnto God and can make vs be like vnto God who before did beare the Image of Sathan Thirdly wee ought to haue those which bring this doctrine in reuerence and loue acknowledging them and hauing them in singular reputation for their worke sake 1 Thess. 5 13. Their feet euen their basest and foulest parts ought to be beautifull vnto vs. Rom. 10 15. What is the estate then or what will bee the end of such as hate and rise vp against Leus despising prophesy Tim. What manner of obedience is this that the Gospell vseth to worke Sylas It is from the heart that is to say such as is both voluntary and vnfaigned not compulsory and hypocritically and this is a speciall marke whereby to try the truth of our owne conuersion when we finde that wee can willingly and in a good vprightnesse apply our selues to doe these things which be commāded in his word being contrary to our lustes this also must encourage all men which bee conuerred to sticke to the seruice of Christ without looking back seeing they willingly put themselues into it being by his grace of vnwilling made willing DIAL XI Verses 18 19. Being then made free from sin ye are made the seruants of righteousnesse I speake after the manner of men because of the infirmity of your flesh for as ye haue giuen your members c. Tim. VVHat doth this text contayne Sylas Three new reasons to disswade from liuing in the seruice of sin Tim. What is the first reason Sil. Because Christ hauing set them free from the bondage of sin they are not now bound to obey the lusts of it as bondmen and seruants doe giue obedience to their Lords whiles they are their seruants but being once free they do not serue them any more nay now they ouer-rule sinfull lusts or else in vaine they profesle Christianity it is to no purpose to put on the purple kingly robe if there be no man to command so in vaine to professe thy selfe a Christian if thou hast no commaund ouer thy passions and lusts Tim. What is the second reason Sil. They are made the seruants of righteousnesse therefore they must not serue nor obey sin but God this reason may be declared two wayes First by comparison of bodily seruants who are carefull to please their maisters so ought Christians to be being Gods seruants Rom. 14 4. Secondly by consideration of his goodnesse and bounty whome wee serue declared both in the manifolde good things spirituall and corporall which wee haue from him and in those which we further hope for to wit the preseruation and sustentation of our liues in this world and eternall life in heauen with God and his Angels Tim. Let me heare of you what we are to learn by this that he calleth them the seruants of rigteousnesse which bee the seruants of God Silas It helpeth vs to distinguish the true seruants of God from the counterfeit for such as truely serue God haue care to please him by dooing the righteous things which he commandeth in his word Whereas false seruants neglecting his righteous precepts do yet professe themselues to be his seruants and therefore bee his seruants in name onely and not in truth and deed Tim. What is the third Reason Silas The third reason is taken from things which be like or equall as thus The elect before their conuersion diligently serue sinne in doing the lustes thereof therefore being conuerted they must with like diligence serue God in doing his will reucaled in his word Tim. What doe ye consider in this third reason Silas 1. The preface or entrance Secondly a similitude with his parts which setteth downe two parts of Gods seruice 1. subiection 2. warre with sinne Tim. Now shew vnto vs in what words the preface is contained and the meaning of the words Sil. The preface is contained in these words I speake after the manner of men This phrase hath sundry significations one is this I require no harde matter but such as men are able to performe The second is this I require no vniust thing but such as any that hath the reason of a man would grant to be equall and iust Thirdly I speake plainly and familiarly as euery man may easily vnderstand me fetching a similitude from common matters knowne to all men because ye should the better perceiue what I say Of all these expositions the last is best to be allowed of because of that that followeth in the verse where he borroweth his comparison from the worldly affaires of men such as all men by reason and common experience knew and were well acquainted with Tim. What is the cause why the Apostle would teach the Romanes after such a plaine manner by comparisons from easie and homely things Silas Because of the infirmity of their flesh by which is meant their carnall and corrupt vnderstanding which hindereth that they could not receiue heauenly thinges being taught them in profound and exacte manner as appeareth by the example of Nicodemus and also by the words of our Sauiour to him Iohn 3 12. Tim. What were the instructions gathered from hence Sil. Three-fold First it concerns Ministers that they apply themselues in their teaching to the capacitie and rudenesse of their hearers which being rude therefore the plainer we speake the better it is The second concernes hearers for whom it is safest to bee taught with the greatest plainnesse that may be because of the weaknesse of their vnderstanding which
to marry our selues to Christ as to a new husband by his spirit to bring foorth good works as fruites to God Tim. What thinges are we to learne from this example of Mariage Sil. First that the bond of Mariage is exceeding strickt which nothing but death can dissolue and breake True it is that Adultery doth breake the knot of marriage and the Iewes gaue vnto their wiues bils of diuorse by permission to auoid an inconuenience yet the Apostle doth truely say of the wife that she is bound till death because he speaketh of a marriage well ruled and rightly gouerned wherein nothing hath force to loose the knot saue death Marriage by Gods institution which Paul heere respecteth was to continue so long as life lasteth Gen. 2. Tim. Whereof should this put vs in mind Silas Of the exceeding great care that both Parents and Children-should haue about the entring into this estate of marriage which doth oblige and tie persons euen till death that which is but once to be done lasts for the space of life carying continual weale or woe with it had neede long to be thought of before it bee done rashnesse is the mother of late repentance in marriage especially therefore be wise Tim. What other thing is to be learned out of this example Silas That the woman being married hath not power ouer her owne body which by the Law of marriage is subiect to her husband for lawfull begetting of Children Therefore if she withdraw her body from her husband and giue it to another man shee committeth that most odious and most dangerous sinne of Adultery so doth the man likewise if he giue the power of his body for generation to any other saue vnto his wife but if so be that adultery bee committed by either partie seeing the offending partie by Gods law ought to dye and is ciuilly dead therefore the innocent party by vertue of the Law is free to marry where they will the knotte of marriage being loosed Mat. 5. 32 and 19. 9. Also heere we learne the lawfulnesse of second marriages Lastly that the law doth rule ouer the liuing onely not at all ouer the dead because the liuing can keepe or breake it so cannot the dead DIAL II. Verse 4. Euen so yee also my Brethren are dead as concerning the Law by the body of Christ that ye should be coupled to another euen vnto him that is raised from the dead that we should bring foorth fruites to God Tim. VVHat doth this Text containe Silas An application of the former example contained in these words So ye my Brethren are dead vnto the Law The summe whereof before beeing deliuered more at large may be contracted into these few words As the wife is free to marry to another her former husband beeing dead so the lawe and sinne beeing dead through the death of Christ the beleeuers are free to ioyne themselues vnto Christ raised vp againe as vnto a second husband by his Spirit to bee made fruitefull in good workes as before they had beene full of sinnefull workes while they were subiect to the coaction and prouocation of the Law Tim. What be the parts of this application Silas Foure First the freedome of beleeuers from sinne their first husband Secondly the meanes thereof to wit the body of Christ crucified Thirdly the end of this freedome that they may marry vnto Christ beeing raised from the dead Fourthly the effects of this marriage the bringing foorth fruites to God Tim. Now expound the wordes and tell vs why he calleth the Iewes his brethren Sil. First they were his kinsmen according to the flesh and such are called brethren in Scripture Secondly they were of the same profession and Religion beeing common worshippers of one true God Tim. What meaneth this when he saith ye are dead to the Law Silas Thus much as if hee had said ye are mortified or dead to sinne or sinne is extinct as touching the dominion and power which it was wont to haue ouer you in regard whereof the law cannot now exercise his force eyther to condemne vs as guilty or to constraine vs vnto sinne Therefore ye are dead in respect of the Law by the mortification of your sinnes so as the law cannot be the vigor and strength of sin as heeretofore it was wont to doe Tim. Why doth hee not rather say the Law is dead to you then you are dead to the Law Silas Because of the infirmity of the weake Iewes which dwelt at Rome who attributing too much vnto the Law would haue beene offended with that speech yet he saith that which is all one for it is sinne by which the Law hath force to condemne men and which is encreased and stirred vp in vnregenerate men by the prohibitions of the Law Therefore sinne beeing mortified and we spiritually dead to it the Law hath thereby lost all his force both of accusing vs and prouoking vs vnto sinne Eyther party beeing dead man or woman the bond of marriage is dissolued also see verse 6. Tim. But while wee liue heere sinne doth still liue in vs and we shall still haue vse of the law why than doth the Apostle say we are dead in respect of the law and sin Silas The Apostle in this phrase hath respect vnto that which one day Christians doe hope shall be to wit that their sin which is partly mortified and dead in them shall be perfectly dead and pluckt vp by the roots in the mean space there are still in the best men many things to be reprooued by the law to be lamented for and to bee amended and reformed according to the rules of the lawe but the law as it is the force of sin to encrease it so it is taken away as also touching the curse it is abolished to the beleeuers and concerning the strict obseruation whereuppon followeth malediction Tim. What instructions are we to learne now from the first words of the text thus opened and declared Sylas Two first they set before vs the marke that al our life long wee are to ayme at that is carefully to suppresse and mortifie our sinfull lusts for this is a worke not of one day or one yeare Secondly as any Christian gets power to mortifie his lusts and goes on still so to doe let him assure himselfe that hee is so much the further off from the condemnation and rigour of the lawe and so much neerer to Christ and heauenly blessednes Tim. By what meanes are the faithfull dead to sinne and to the law Sil. By the body of Christ crucified and raysed againe from the dead for wee are said to bee dead to sinne by the body of Christ dead and crucified in as much as the body of Christ fastned vpon the crosse hath merited and obtained for beleeuers remission of all their sins and the Holy Ghost also by whose vertue in dwelling sin is dayly mortified and maistered in them
till it bee quite abollished and extinct vtterly at their natural death Tim. What doth this teach Sylas That the death and mortification of sin as well as the sorgiuenesse of sinne is the fruite and effect of Christes death Tim. Whereunto should this serue vs Sylas To a twofold purpose first to stirre vp in Christians a great care to sub due and kill their sins least Christs death be made voyde vnto them for it neuer profits any vnto forgiuenesse whome it doth not profit vnto mortification Secondly such as feele sin die and loose strength may bee perswaded thereby that they haue a sauing part in the death of Christ it beeing made effectuall to them for mortification of their lusts Tim. What is the end of our liberty and freedom from sin the law Sil. That it may bee free and lawfull for Christians to passe ouer to a second marriage to bee ioyned to another husband that is to Christ being dead and raysed againe and for very good reason it is that the Apostle after the death of Christ doth make mention of the resurrection of Christ. First because vppon his resurrection dependeth the force efficacy and fruite of his death which had no whit benefited the Church if he had not been raised from the dead Secondly because Christ being now raised again to life and raigning in glory he is able to do towards his Church and euery member of it all husbandly duties of protection supporting instructing blessing enriching her with graces and gifts of al sorts Lastly to teach that as Christ dyed and rose againe so it is not enough for vs to crucifie sin but wee are to rise to a new life as well bound to liue godlily and righteously as to cease from euil Tim. What are wee to learne from this that you haue sayd Sil. First such as haue not sinne mortified in them are strangers to Christ for wee cannot at once bee vnder the law as the seruants to sin and yet bee ioyned to Christ as a wife to an husband Secondly the great dignity of euery true Christian which hath his sinnes taken away touching the guilt by forgiuenes and touching power and tiranny by mortification such a one is the spouse of Christ and is one with him and with all his graces and liues by his Spirit which enableth him to do good workes acceptable to God as sweet fruites are acceptable to men or as childeren which are the fruite of the wombe bee gratefull to their parents A most happy estate to be fruitful in good workes through the Spirit of Christ to whome we are ioyned in spiritual marriage Sylas Is not this the effect of our being ioyned in marriage with Iesus Christ that wee may abounde in the fruites of the Spirit Sil. It is so as the chiefe effect of naturall marriage is the begetting of Children whome the Hebrewes call the fruit of the wombe Psal. 127. and 128. So the maine fruit of our spirituall mariage is the bringing forth such fruites as are commanded in the law This doeth first of all encourage vs to labour in euery good worke because God will accept it as a pleasant fruit Secondly it reprooueth such as are either vtterly and wholly or partly vnfruitefull in the workes of righteousnesse for as the barrennesse of the wombe was a reproach amongst the Iewes so barrennesse in good workes is much more reprochfull to a Christian who is elected redeemed called ioyned espoused to Christ sanctified also to this end to glorify God by fruits of new obedience DIAL III. 5.6 For when we were in the flesh the affections of sin which were by the law had force in our members to bring forth fruites to death But now ye are delmered from the law he being dead in whome ye were holden that we should serue in newnes of spirit and not in the oldnes of the letter Tim. VVHat is the drift of this Scripture Silas To confirme the exhortation of bringing forth fruites to God by the comparison of contraries wherein our old and first mariage with sin is compared with our latter new mariage to Christ. The summe where of is this If in our first mariage sin was effectuall in vs by the law to bring foorth euill woorkes as fruites to death now that we are freed from sin and the law and be married to Christ let his spirit be effectual in vs to bring forth good workes as fruits to God if before we brought forth euil fruites vnto destruction much more now let vs bring forth fruite pleasing to God and wholesome to our selues Tim. What then be the parts of this text Silas Two the first hath the condition of our first mariage with sinne in the 5. verse The second part hath the condition of our second mariage with Christ in the sixth verse Tim. Nowe expound the word and tell vs what is meant here by the flesh and by being in the flesh Silas By the flesh is meant our sinfull corruption such as we bring with vs into the world through carnall generation and by beeing in the flesh is meant to remaine or abide securely in the estate of corruption our sin and our nature being vnited together as husband and wife And this is here to bee noted that it is one thing to haue flesh in vs and another thing to be in the flesh For the regenerate haue flesh that is some sinfull corruption in them because their sanctification is vnperfect but they are not in the flesh because their sinfull nature is mortified and reformed before their new birth they are in the flesh being euery way obnoxious vnto sin after new birth the flesh is in them because sin stil dwels in them Tim. What are we to learne from this kind of speech Silas That all the elect before their conuersion are so necrely linkt to sinne as they and sinne are but one euen as the woman coupled in marriage vnto the man they are no more twaine but one And note heere that in this comparison sinne answereth the Husband we our selues the wife married first vnto sinne and then to Christ. Tim. What is meant heere by affections and why are they called the affections of sinne The word signifies passions which with great force affect the soule and generally all euil motions But more particularly by affections is meant not onely the lustes which be in the inferiour part of our soule as in our wil but they comprehend our reason and minde as it is corrupt by sinne and so our euill thoughts counsels purposes deuises immagination discourses are all contained vnder this word affections And they are called the affections of sinne because they 1. come from sinne 2. they are themselues sinfull and 3. eggers vnto sinnefull workes begetting in vs those workes of the flesh mentioned Gal. 5 19 20. Tim. How are these sinnefull affections saide to bee by the Law seeing euery man by Nature hath them engrafted in him before
stead of not stirring raging it doeth moue and trouble our mindes to see and to feele it For sin is neuer truely dead in any natural man but counterfotly and in seeming onely while the knowledge of the law is absent there is a true death of sin by the Holy Ghost as Chap 6. 2 3. and a dissembled death while the law is hid from vs. Tim. What doth the Apostle meane in the beginning of the 10. verse when he said he dyed Sylas That is while before hee seemed to himselfe to bee aliue nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation through the breach of the law hence came death not frō the law as he sheweth by his owne example Tim. What instruction haue we from hence Silas This that the law serueth to kil men by shewing and making them feele that they are dead and most wretched by reason of their sinnes Some are thus killed to destruction as Cayne Esau and Iudas and such as wholly despaire Others are killed vnto saluation as Paul and such as by their despaire are driuen to Christ when they are brought to see nothing in themselues saue matter of eternall misery and bee out of hope euer to bee saued by any goodnesse or strength in themselues this causeth them to looke about for succour from elsewhere DIAL VII Verses 10 11. The same commandement which was ordayned to life was found to be vnto me vnto death 11. For sin tooke occasion by the commaundement and deceiued mee and thereby slew me Tim. VVHat is the drift of this text Sil. To prooue that the lawe is not properly the cause of death but sinne verse 10. and withall to shew how it is that sinne did slay and kill Paul namely by deceiuing him verse 11. he cleareth nowe the lawe from being cause os destruction as before from being cause of sin Tim. How is it proued that the law is not the cause of death and of Gods wrath Silas Because on Gods part it was ordained vnto this end that it might giue life but sinnefull lustes stirred vp in Paul by occasion of the law deceiued him and by that deceiuing slue him spiritually so sin is the proper cause and by it selfe of death law is the occasion only that by the deceit of sin abusing it Tim. In what meaning doth the Apostle say that the commandement is ordayned to life Silas It teacheth what end and vse there is of the lawe in respect of it owne nature that is if so it be obserued it doeth giue life eternall For so it forbiddeth euill things and commandeth good things as it propoundeth the promise of life to the perfect doers of it as it is written He that doth these things shall liue in them Leuit. 18 5. Indeed the Apostle sayth Gal. 3 21. That the lawe cannot giue life and Rom. 8 3. that it is impossible for the law to giue life But the fault hereof is not in the nature of the law which of it selfe is a worde and oracle of life like to the fountaine whence it flowed but in our weaknesse which cannot fulfill the perfect righteousnesse of the law whence it is that it cannot giue life as the Sunne cannot giue light to him that hath no eyes to see it nor Christ cannot giue righteousnes to him that hath no faith to receiue it Tim. How doeth the Apostle meane that the commaundement was found to be to him to death Silas Thus much that at length he felt it to be so for the law when he rightly vnderstood it made him perceiue that hauing in it owne nature a good vse euen to giue life that accidentally and besides the nature of the law it proued to him the cause of death insomuch as by breaking it he felt himselfe guilty of death and damnation For the proper cause of death and damnation it is sin or our natural corruption deceiuing vs which abusing the ministry of the law by being stirred vp by it the more brings forth of it owne nature properly and by it selfe death and damnation Thus sin as the true cause doeth produce death and the law occasionally doth produce it Tim. Open this somewhat more playnly and fully vnto vs how death comes of sin by the occasion of the law and how sinne deceiued Paul the Apostle being in his Pharisaisme Sylas Thus when wee begin to knowe the law rightly we see and feele our sinnes which before wee did not and that thereby wee are woorthily adiudged to damnation in hell fire This cannot bee carnestly thought on but that it will bring vs to some taste of destruction in which respect though wee doe liue in our bodies yet we are said to bee slaine by sin and to be dead For as a malefactor condemned who by feare feeling of his death approaching looking for it euery minute with terrour may be said to tast of death and to die before he be dead so it was with Paul being vnregenerate and so it is with all the elect when the law hath effectually conuicted them of death through sin they haue a sence of death eternall which breedeth great heauines and disquietnes in their minds Tim. What instruction is to be gathered from hence Silas That there is none of yeares which are partakers of the life of Christ and of his righteousnesse vntill by the preaching of the lawe they haue such a sence in regard of their sinnes that they feele themselues dead this is the course that God taketh with all his children to kill them before hee make them aliue to humble them in feeling of their own dead-sick and damnable estate before he heale them and saue them The reason hereof is because till men be brought to a through-sight sence of their own dsmnation they will neuer secke after Christ nor desire him without which they can neuer finde him nor haue him God hauing so ordained it that by seeking we shall find him Secondly the health and saluation by Christ becomes more sweete and precious to men that first haue felt themselues lost and damned without him as health is more pleasant after sicknesse liberty after bond plenty after scarsity faire weather after foule peace after warre therefore to haue his grace highly esteemed God vseth to bring them very low that shall enioy it Tim. What is the vse of this Doctrine Sil. First to stir vp secure sinners to labour much to be brought to the feeling of their owne deserued damnation that they may become capable of the grace of Christ vnto saluation Secondly to comfort those which bee humbled to Hell gates in the sence of their sinnes seeing by this meanes God is a preparing of them for his Sonne to become meete to bee his members by faith Lastly to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes to be thankfull in word and deed for such a deliuereance This is
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
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
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words 〈◊〉 Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
the Spirit Silas The godly are debters to the spirit three manner of wayes in respect of his benefits towards them past present and to come the benefits past are these sixe First the benefit of their creation for in that all men at the first creation were made in the image of God this must be ascribed to the worke of the Spirit Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity therefore of the Spirit Secondly their regeneration in that of the children of wrath they are become the childeren of God by faith Ioh. 1 12. 13. 3. 5. 6. Thirdly iustification in that they are set free from sin eternall death and accepted as fully righteous by the imputation of Christs righteousnesse to them Fourthly calling whereby they haue beene drawne vnto the faith in Christ. Fifthly sanctification whereby sinne is mortified that they may liue in newnes of life 1 Cor. 6. 11. Sixtly all the graces and fruits of the spirit Gal. 5. 22. Secondly the benefite present is the spirituall consolation in all afflictions together with the gouernment and regiment of the spirit Ioh. 16 7. Rom. 8. 9. Thirdly the benefits which wee hereafter looke for from the spirit is first dayly encrease of knowledge and all other guifts of the spirit Secondly corrob oration in grace vnto death 1 Pet. 5 10. Thirdly quickning of their soules at their death with eternall life Rom. 8 10. Fourthly quickning of their dead bodies at the resurrection Rom. 6. 11. Fiftly the glorification both of body and soule eternally in heauen These many and great benefites of the spirite doe therefore oblige and binde the faithfull most straightly vnto this debt not to-liue after the flesh but after the spirit which doth so many and great things for vs. Tim. What is it not to liue after the flesh Sil. Not to liue after the flesh signifies not to liue after the motions of our corrupt nature but to study to mortifie them Tim. What do we ow nothing to the flesh Silas Yes to our flesh as it is our substance wee owe loue and cherishing but to the flesh as it doeth signifie here sin and corruption wee owe nothing but crucifying and mortifying of it for it striues against the spirite it rebels against the law of our minde it leades vs captiue to sin it causes vs to doe the euill wee would not doe and to leaue vndone the good wee would doe it is an enemy or rather enmity against God it cannot please God Tim. What is it to liue after the spirit Silas To striue take thought and endeuour to doe according to those motions which are stirred vp by the spirit to witte such thoughtes and motions as agree with the worde of the lawe and Gospell and such motions wee are bound to follow for it is our debt whereas a carnall man wil repell such motions as accord with the word but a spirituall man will entertaine them Tim. Shew vs nowe what wee are to learne from this sentence Sil. This one thing that a godly and a righteous life is a debt which is due from vs to God the reason hereof is threefold First wee are Gods creatures therefore wee are bound to serue him by the lawe and right of creation Secondly wee are redeemed and bought with the price of Christs bloud therefore we doe owe to him all obedience and seruice by right of purchase 1 Cor. 6 20. Thirdly all the former benefites giuen vs by the Spirit doe oblige and binde vs to a godly life by the right of common honesty which bindes vs vnto our benefactor Tim. What vse and profit are wee to make of this poynt of doctrine Silas First if liuing godly all our life long be a debt then it cannot be that our workes should merit with God for that which is a debt cannot be a merit no man merites not thanks to pay what he oweth Secondly this ouerthrowes the works of supererogation which if they beo works of the Spirit then we ow them of duty and if they be not such works then ought they not to be done Thirdly hence wee learne that the doing of good workes or the leading of a godly life is a thing necessary though not as a meritorious cause of saluation yet as a duty which we are bound to pay as a debt to the spirit our benefactor Lastly all that liue after the spirit will bee obedient to the worde of God the more obedient wee are to the word of God the more we liue after the spirit for the spirit the word are coupled togither by firme connexion The worde is vnderstood and obeyed by sanctification of the spirit and the holy Spirite perswadeth to that onely which is consonant to the word DIAL XII Verse 13. For if ye liue after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall liue Tim. WHat doth this scripture contayne Sil. Newe reasons to enforce the sormer exhortation of liuing after the Spirit and not after the flesh that is of leading a holy life the reasons bee three The first is from the vnprofitablenesse or danger if we doe liue after the flesh then wee shall dye Secondly from the profit which will follow if we doe liue after the Spirit then wee shall liue The third is from the facility and easinesse because through the grace of the holy Spirite it will be an easie thing to leade a godly life Tim. Now expound the words and tell vs what it is to liue after the flesh Silas To follow and obey the corrupt motions of our blinde reason and peruerse will The danger heereof is death now all men naturally abhorre death as a most fearefull thing Therefore as we would abhorre such a miserable and horrible effect as death wee must bee carefull that we liue not after the flesh but that we obey the Spirite Tim. What death is that which is threatned to those that liue after the flesh Sil. Not onely the naturall death which is common vnto all frō which euen the godliest are not exempted but must dye at the last Againe this death is so farre from terrifying some of the godly that it giueth them much ioy and comfort and is a thing most desired of them and therefore these words are not to be vnderstood of a corporall death alone which is the dissolution of nature but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly as a iudgement of some lust of the flesh which they haue too much followed As it hapened to Moyses Aaron Iosias Ely Numb 27 12 13. Deut. 32 49 50 51. 2. Kings 23 29. 1. Sam. 33 34 4 11 18. Also the Prophet mentioned 1. Kings 13 24. Yea sometimes the obeying some lust of the flesh doth cost Gods children deare from the hand of ciuill iustice as happened to some that perished in the wildernesse 1. Cor.
sinnes done against the law shall not be accounted and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne to bee full and true blessednesse Whosoeuer hath found mercy to beleeue in Christ hee is freed from the malediction of the law his sinnes cannot hurt Moses cannot condemne him nay he is Lord ouer the law sinne hell and death beeing through Christs righteousnesse heire of life DIAL V. Verse 5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby Tim. FRom what booke of Moses is this testimony fetched and what is the summe of it Silas The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much that whosoeuer perfectly keepeth the whole law shall haue that righteousnesse vnto which as a due debt belongeth eternall life So as heere in these wordes is a compact betweene God and man God promiseth eternall life so as men do his starutes perfectly this is the couenant of workes made with Angels and men in their creation and repeated in Scripture to force vs to Christ. Tim. To what purpose is this testimony cited Silas First to prooue that there is a righteousnesse of workes as well as of faith Secondly to proue that it is impossible for any meere man to haue this righteousnesse of workes because the condition vppon which the righteousnesse of the law doeth depend is not possible to bee fulfilled which is this to doe the whole lawe in euery poynt it being a thing which farre surpasseth the infirmity of mans nature and therefore we may not seeke either righteousnesse or eternall life by the works of the law but by faith in Christ Iesus Tim. Now come to the wordes and tell vs what is meant by describeth Silas Thus much to set foorth a thing in so plaine and cleere manner as that it may be well perceiued and vnderstood as a thing painted in liuely colours to be seene Tim. What is meant by the righteousnes of the law Silas That 〈◊〉 ousnesse which the lawe morall teacheth and describeth which elsewhere is called our owne righteousnes or the righteousnesse of woorkes because it sticketh in our selues and standeth in working after the law and not in beleeuing the Gospell Tim. What lesson are we to learne from the first part of this verse being thus explained Sil. That all such texts of Scripture as do teach workes and promise life vnto them they belong vnto Moses and are part of Moses law though they be written in the newe Testament as namely those words of Christ to the young man Math. 19. 17. If thou wili enter into life keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth workes as truites of faith not as merites of righteousnes and life Tim. What vse is to be made of this poynt Silas It helpeth vs to distinguish betweene the sentences of the law and of the Gospell for the Gospell doth often promise life eternall and saluation to repentance and good works but not as they are performance of the law but as the tokens and fruites of a liuely faith whereby the promise of eternall life is apprehended Tim. Now go forwards and shew vs what is meant by doing he that doth Silas To doe signifies to keepe and performe exactly and most perfectly without any the least faylings at any time for here the sentence is legall but when the sentence is Euangelicall then to doe signifies no more but to desire to take care and to endeuour to doe what wee may and what lies in vs as Iohn 13. 17. If ye knowe these things happy are ye if ye do them Tim. What is meant in our text by these things Silas The statutes and lawes of God as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speake Silas Not of a temporall life only as some vnderstand it but of eternall life also which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour so it propoundeth life both temporall and eternall to the perfect keeping of it vnto which is required these three things First that all the statutes of the law of God be kept the little as well as the great Secondly that they be kept with the whole heart the whole minde and the whole strength Thirdly that they be kept all our whole life long vntil the last gasp and yeelding vp of the Ghost Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell vs nowe what instructions wee are to learne from the latter part of this verse Silas First that the righteousnesse of the law is a performance of perfect obedience Secondly that this perfect obediēce cannot be obtained of any man in this life Thirdly that no man must looke to haue eternall life by his workes of the Law for it is written hee that doth them shall liue thereby but none doth them therfore none shall liue by them And note this that righteousnesse and life are denied to come by the law in respect of vs who doe it not Tim. But how may it be proued that there is none that doth the workes of the law perfectly Silas Vnregenerate men cannot doe them for they are euill from their youth vp Gen. 6 5. and 8 20. neither regenerate men can fully doe them for in many things we sinne all lames 3 2. 1. Iohn 1 8. Tim. If Gods law be not possible to be kept then it should seeme that the promise of life made vnto it is ridiculous and idle Silas Nay not so for it was once possible to obey perfectly in our creation Secondly the keeping of the law is possible to Christ though it bee not to vs who yet haue title to eternall life by Christs fulfilling of it Thirdly the elect by grace in this life are made able in some measure ro keepe it and shall be able to doe it perfectly in the life to come when they shall loue God and their neighbour with all their heart Tim. What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law Silas First it confuteth such as looke for eternall life by the workes of the Law which indeede can minister nothing but death to vs sithence wee cannot keepe it For as it promiseth life to the dooers so it threatneth death to him that failes but in one point and what man liuing is he that sinneth not Secondly it serueth to humble vs in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth for that it cannot giue vs righteousnesse and life it must bee imputed to a weakenesse in our selues and not to an insufficiency in the lawe Rom. 8 3. Thirdly it sendeth all men
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
sundry similitudes as of a stone of an Iron sinnew of a brazen forehead of an heart of Adamant Ezek. 11 19. Esay 48 4. Zach. 7 12. Heere in Zacharie as also in that place of Esay there is a plaine description of an hard heart Sec Verses 11 12 of Zachary Tim. How many kindes of an hard heart be there Silas Two one Naturall which all men bring from the wombe called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God being sinners and enemies vngodly and the Children of Gods wrath Secondly there is an habituall hardnesse which is gotten by long custome of sinne which for a time takes away both the feare and feeling of sinne This is common both to elect and reprobate but with great difference For hardnesse of heart in the elect before their conuersion is totall and temporary it wholly possesseth them but it continueth onely vntill their calling after that their hardnesse is partiall mixt with tenderncsse and softnesse of heart as in Dauid and Peter but in the reprobate it is totall and perpetuall so as they remaine wholly obdurate and obstinate till their death as did Cain Esau Pharaoh Iudas and these refused Iewes heere spoken of And this last hardnesse is that which is heere meant in our text which is both of the whole heart and final or for euer For this onely is peculiar to such as be not elected as the nearest iust cause of their destruction which is inflicted vpon them not so much for sinne as for beeing hardened in sinne for their impenitency in sin to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne Tim. But it should seeme that fewe or no men are whollie hardened because Pharaoh yeelded and desired Moses to pray for him Esau wept Achab put on Sacke-cloath Also of Iudas it is written that hee repented and that Foelix trembled and Balaam wished that hee might dye the death of the righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine iudgement Thirdly that beeing once ouer they returne to their former wickednesse and contempte of Gods will as Pharach did and Felix and the reste of them c. Tim. What is the Doctrine out of these words Silas That finall stubbornenesse in sin when a sinner obstinately continueth till his death in one or more knowne sins is a certaine marke of distinction betweene an elect childe of God which shall bee saued and him which shall be for euer condemned as appeareth Rom. 9 17 18. Math. 13 15. Iohn 17 11. 1 Iohn 5 18. The Reasons heere of be because it is neither sinne nor the number nor the long continuance in them that makes the actuall difference For in all these things many of the elect and reprobates are like therefore that which doth it must needes be this vniuersall and finall hardnesse of heart vnto which reprobates are giuen ouer and so are not the elect For whome God elects into their hearts he puts his Spirit which changeth their stony hearts into fleshy being made pliable by his will but the rest as our Text is they are hardned and left in their naturall corruption to persist in it to death and this is the second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience of the word 1 Pet. 1 2. 2 Thess. 2 13. Tim. What profit are we to make of the knowledge of this Doctrine Silas It may serue to keepe vs from rash iudgement that wee neuer giue finall sentence vppon any man to brand him for a reprobate for who can tell if a wicked man will so continue vnto the end of his life some haue beene called at the ninth houre of the day some chaunged at the eleauenth and one to wit the Theefe on the crosse conuerted at the twelfe and last houre Secondly heere is a warning to all Christians aboue all thinges in the world to striue against hardnesse of heart and to labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar note of the Childe of God and a speciall fruit of the Couenant so the other to wit a stiffe and vnyeelding heart is the greatest curse beeing the marke of cast-awayes and reiected persons vnto which euery man is so much the nearer the nearer he is vnto hardnes of heart and so much the further off the more softe and contrite his heart is This admonition will be found so much the more needfull if we duely consider with our selues these two things First that we liue in times of exceeding great case plenty and prosperity by which meanes the heartes of men are most vsually hardened and made forgetsull of God as it is written Deut. 32. 15. of the Israelites when they were full and well fed they forgot the strong God that made them and prooued like the vngratefull Horse that spurneth and kickes at his maister that fedde him Secondly that this iudgement of hardnes of heart hath generally ouerspread most men which nowe professe the Gospell all places being full of wilfull sinners which haue hearts as hard as the flint or the smithes anuell or the adamant such as no meanes faire nor soule either benefits or afflictions thretnings or promises can either breake or somuch as bend them The very word it selfe which should be the meanes of softning them through their owne mallice prooues a greater meanes to harden them Therefore in this generall hardnesse of hearte there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses as namely besides the constant vse of the publike workes of religion prayer sacraments the word read and preached these foure things following are to be done of all which desire to escape an hardned heart First in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it and their owne sinnes which procured it alwayes begging that euery affliction may be effectually blessed to the humbling of their hearts In time of their prosperity dayly to confesse their knowne sinnes particularly vnto God with great griefe for the offence of God in them all and euery one of them Then to meditate often and earnestly of Gods iudgements against sinne in this worlde and in hell also to meditate of the passion and death of Christ crucified of their owne mortality and death of the day of iudgement Lastly to inure themselues to mourne as well for their small as great sinnes and to auoyde diligently
hapned without his will but are the happy effects of Gods gracious prouidence so wisely ordering and disposing their contumacy as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition Thus in the administration of the worlde Gods prouidence and goodnesse draweth life out of death and grace out of sinne and good out of euill as in the creation hee made light spring out of darknesse Tim. What profit is to be made of this poynt of doctrine Silas That Christians must study how to conuert their owne sinnes and the fall of others to their benefit for seeing God purposeth good to some by the sinne and fall of others it behooueth vs to consider wisely howe to conuert our owne falles and other mens ouersights to our spirituall welfare Tim. What good may wee take of our owne falles and the falles of others shewe vs this more fully and distinctly Sil. First our owne sinnes should be a meanes to humble vs. Secondly to cause vs to be more watchfull Thirdly to stirre vs vp more to prayer against them Fourthly to a greater strife against sinne that it preuaile not nor soile vs. And lastly to a greater compassion towardes our neighbors which haue falne by feeling our infirmities The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like also to take occasion of exercising charity in prayer for them and admonishing of them Wee had neede to haue skill to knowe how to reape some good of sinne for wee haue had a great deale of harme by it euen the offence and displeasure of a good God the wounding defiling of our conscience hurt to our name and estate danger of perishing to our persons many miseries and death in the end which should cause vs to feare before sin and after sin to bee made wary and wise by our owne and other mens faults Tim. What other things to be learned from hence Silas That there is great difference betweene God and men in their manner of gouerning his wayes our wayes are not alike for he may vse all occasions meanes and instruments of doing good because hee is a most free agent and cannot bee defiled by partaking with euill but men are bound to doe good things by good meanes Rom. 3 5. Wee may not doe euill that good may come of it Moreouer we learne that where the Gospell is there commeth saluation for it is both a message of saluation to sinners and the power of God vnto saluation Luke 2 10. Rom. 1 16. Therefore called Gospell that is a gladsome tidings and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it Lastly we learne that the prosperity of others it is the cause of iealousie and enuy in our selues the Gentiles good is the Iewes griefe which though it be a sin yet God can and will make good to come of it but tho God in his prouidence can dispose faults to very good ends this must not be any encouraging to offend DIAL X. Verse 12. Wherefore if the fall of them be the riches of the worlde and the diminishing of them the riches of the Gentiles how much more shall their aboundance be Tim. VVHhat doth this scripture containe in it Silas An illustration or larger setting foorth of the two ends of the fall of the Iewes mentioned in ver 11. viz. the adoption of the Gentiles and the repentance and conuersion of the Iewes this latter hee beginneth within this 12. verse and the former he illustrateth in the 13. and 14. verses The reason why he first dealeth with the latter end of Gods counsell by an hysterosis it is because it seemeth to bee contrary to the former and therefore hee is carefull to reconcile them Tim. How may these two endes seeme to fight one with another as mutuall enemies Silas Thus as if the Iewes were cast out of the couenant and Church to make roome for the Gentiles to come in hereof the Gentiles might surmise that the receiuing of the Iewes should be their reiection and cutting off For it was likely and might bee feared that as the falling away of the Iewes was the occasion of the conuersion of the Gentiles so the conuersion of the Iewe should occasion the falling away of the Gentile Vnto which obiection the Apostle answereth negatiuely denying the obiection hee strengthneth his argument from the lesse to the more thus If the diminishing and pouerty of the Iewes bee the riches of the Gentiles much more shall their plentifull calling be if their fall do further the saluation of the Gentile their restoring shall not hinder but further it more For if God can doe that which is lesse likely to draw good out of euill much more hee can turne that which is good to the good of the Gentile Againe a thing which is good as the restoring of the Iewe hath a proper inbred vertue to bring forth that which is good but a thing which is euil as the fall of the Iewes bringeth forth good accidentally not as a cause but as an occasion onely Tim. Expound the wordes and tell vs what is meant by fall Silas The casting off of the Iewes from Christ in part and not wholly therfore called diminution or minishing by which worde wee are not to vnderstand the Apostles which were but few and abiect yet enriched the Gentiles by their preaching but the falling away of the Iew vnto a few small number for the most of them refusing Christ by vnbeliefe the residue were but a few and therefore fitly called a minishing or a diminution which is not an excision or cutting off the whole but a decision or cutting a part from the whole Tim. What is meant by world and their riches Silas World signifieth the Gentiles so expounded in the wordes following and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell and the thing wherewith they were enriched euen the plentifull knowledge of Christ and the abundant graces of the Spirite Tim. What signifies abundance Sil. Two things First the great company of the Iewes which shall be called towards the end of the world And secondly the encrease of spirituall graces bestowed on the Iewes in their generall conuersion So as this is the summe of this whole verse Seeing the Iewes being fallen away from God and brought to a little number did occasion the plentifull and generall vocation of the Gentiles vnto grace therefore the Iewes themselues beeing generally called and abundantly blessed with the riches of Christ there shall most certainely thereby come great good to the Gentiles Tim. Let vs now see what doctrines doe arise out of this 12. verse thus expounded Silas First we learne the exceeding great seuerity and most sharpe wrath of God in
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokē vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the 〈◊〉 of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
made and constituted members of Christ and are planted into the tree of his Church to become branches thereof As good fruite causeth not a tree to be good but is a witnesse of the goodnesse of the tree So good workes and all other good gifts doe testifie vs to be Christians but faith onely makes vs to be such For by faith we liue Gal. 2 20. Rom. 1 12. Whereas both our English Diuines and others doe write that we are ingrafted into Christ by baptisme it must be meant that it is a sacrament and a seale of that faith which regenerateth and ingrafteth into Christ Rom. 4. 11. for which purpose reade M. Fulke on Acts 22. 17. and Rom. 6 4. Tim. What reasons are there to proue this that faith onely makes vs to be Christians Silas First wee are Christians by that which quickens vs to God but it is faith alone by which wee are quickened to Godward for before faith be come we were dead in sin Ephe. 2 1 2 3 5 8. Secondly we are not the members of Christ till we bee vnited to him as to our head but this vnion is wrought by faith Ephe. 3 17. Till wee bee adopted by grace to bee made the Sons of God and haue Christes righteousnesse imputed to vs wee are none of Christs but both our adoption and iustification are done by faith Roman 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue and do please God Tim. What profit are Christians to make to themselues of this doctrine Silas It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods children and so doth iustifie regenerate and sanctifie vs as also the phantasticall spirits which taught that wee are the sonnes God before we beleeue Secondly it warneth vs of the miserable estate that the Pagans Turkes Iewes and all Infidels which be without the Church do liue in as also all wicked men and hypocrites which are within the Church who hauing no faith rightly to ingraft them into Christ and his body therefore they partake not in the roote nor fatnesse of the Oliue but wholy want Christ with his Spirite grace and saluation in which regard they are much to be pittied of vs and God is earnestly to be prayed that such among them as belong vnto him he would in graft them into his Sonne by faith Thirdly it exhorts all men that haue not the blessing of a beleeuing heart aboue all things to labour for it that they may be made one with Christ and bee blessed by beleeuing Gal. 3 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will yet God vseth not to giue it to the snorting Christian but to such as labour and seeke for it Lastly wee are by this doctrine called from pride and arrogancy vnto humility of heart for seeing wee become Christians and Gods children by faith and faith comes not from our selues but it is the guift of God we ought not to boast as if it were not freely giuen vs Ephe. 2 8. 1. Cor. 4 7. If faith both do spring from and wholly relye vpon mercy then the faithfull haue no cause of glorying but to reioyce rather in this that they know God to be mercifull Iere. 9 24. Further seeing faith findes nothing in man to make him accepted to God but sinne and death and doth send men out of themselues to fetch righteousnesse and life from another Therefore the faithfull haue great reason to walke humbly before God and mē Rom. 3 28. Rom. 4 1 2. Tim. Proceede and tell vs what is meant by high minded Silas Some referre this to the wisedome of the mind and expound it thus Be not wise in your selues or bee not wise in your owne conceite whereupon the Papists build their absurd implicite faith against Scripture and reason But they doe much better which referre it to the affections of the heart expounding it thus Be not haughty in heart or be not proud in your thoughts The word feare which signifies humble reuerence of God shewes that thus we ought to take the word high minded Tim. What is our doctrine from hence Silas That pride of heart or high mindednesse ought to be farre from such as be professed Christians The reasons heereof be these First it is forbiddē of God maketh vs odious to God and men Secondly it takes Gods glory from him and giues it to men and this is an abhomination to giue his glory to any Thirdly it is an absurd thing to be proud of that which is none of ours for we haue nothing at all no not a crumme of bread or a drop of water but of free guift Mat. 6 11. Iames 1 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed must by and by put it off how voide of sence should we be to be proud of such things as come without vs nay for such things as God might condemne in vs and vs for them because wee eyther abuse or corrupt Gods guifts and therby haue cause to be humbled in our best estate Lastly pride is a very dangerous thing for it pulled downe Gods iudgements vpon Angels and vpon Kings as Nabuchadnezar and Herod vpon nations as the Romanes and Iewes vpon Apostles as Peter therfore pride is by all meanes to be eschued and striuen against both by good meditation and earnest prayer to haue it mortified by grace if wee will please God and prosper now and for euer Tim. Haue we heere any present need of this admonitiou Sil. Yea very much and greatly because all manner of pride abounds among vs it was neuer more rise both outward and inward pride and in all sorts and degrees as our apparell words lookes gate title hunting after dignities striuing for precedency our boasting in our knowledge and disdaining of others all this doth testifie to our faces that wee are proude and therefore haue need to repent least we doe perish Tim. Tell vs what is heere meant by feare Silas It is set as contrary to high mindednesse and signifies humble reuerence of God or reuerence of God ioyned with humility for as pride and presumption of heart stirred vp by Gods guifts hath for companion carnall security which is the greatest enemy to grace and faith So humility arising from the sight of our great vnworthinesse and manifold infirmities is euer coupled with a reuerent awe of Gods displeasure which is a speciall conseruer of faith or of a Christian in the estate of faith Tim. But how agreeth this precept of Paul but feare with that commandement of Moses Exod 20 20. Feare not and with that of Christ Luke 12 4. Also that of Iohn 1. Iohn 4 18. Charity casteth out feare Silas The feare forbid in these places is eyther the immoderate feare of mighty men driuing others to forsake true religion
clay yet hath in it no repugnant qualities though it bring forth contrary effects according to the nature of the subiect or matter on which it worketh Tim. What vse are we to make of this doctrine Silas First it confutes those ancient heretikes the Manichees which faigned two Gods the one good and the author of blessings the other seuere and the author of punishment wheras Paul calleth one selfe same God both good and rigorous Secondly it warnes all which haue any authority publike or priuate to beare this image of God in their gouernment neyther to bee altogether remisse or wholly rigorous but to mixe kindnesse with extreamity according to the condition of persons and crimes Tim What is the next Doctrine Silas Out of the word behold we learne that Christians are bound to bend their mindes to thinke and meditate vpon both the goodnesse and wrath of God For God doth heere enioyne it as a duty Behold A gain Moses in Deut. 32. and Dauid in Psal. 78 11 12 c. rebuke the Iewes because they let Gods goodnesse slip out of minde So doth Ezra in Neh. 9 35. and in Hag. 1 5. the people are charged to set their hearts vpon Gods seuerity and elsewhere often Moreouer the consideration of Gods goodnesse and rigor is many wayes beneficiall to Christians which are carefully and religiously occupied thereia For this consideration will prouoke stir vs vp to faith to put our trust in God whom by good and long experience wee haue founde most good and faithfull in his promises Psal. 4 1. 2 Tim. 4 17 18. Secondly to praise God to be thankful for his gracious fauour which is a thing of God much set by For he loueth thankfulnesse and praise Heb. 13 15 16. Thirdly to loue him againe who hath done vs good and to labour to render much obedience vnto him of whom wee receiue much Psal. 116 1 2. Fourthly to walk in reuerence and awe of offending him because of his mercies Psal 130 4. Lastly to be humble seeing wee are beholden to his bounty for all receiuing of his goodnesse whatsoeuer good we haue Tim. What commodity commeth to vs by thinking on the seuerity of God Silas It may make vs to pitty others which are falne into misery Secondly to be watchful and to take good heede to our selues striuing continually against carnall presumption and worldly security yea and to leaue euery sinne which kindleth Gods anger and draweth downe his seuere iudgements and to hold vs in a constant course of wel-dooing that we may escape his sharp roddes Tim. Let vs proceede to looke a little further into his seuerity first and afterward into his 〈◊〉 towards them which felt seueritie tell vs who be they which be meant by falne Silas The Iewes which for their vnbeleefe were cut off from the Church and Kingdome of Christ as Verse 20. This seuerity towards them appeareth two wayes First in the good which they lost whereof reade Rom. 3 2. and 9 4 5. they lost the couenant and all the benefits thereof euen temporall and eternall happinesse Secondly it appeared in the extreame euils vnder which they nowe so long that is a thousand sixe hundred yeares haue lien These euils are bodily as banishment from their owne Land also infamy and reproach intollerable and spirituall As the Israelites being in 〈◊〉 do complaine in the Lamentations of Ieremy Chap. 1 12. That there was no sorrow to their sorrow so may I say that there was no seuerity like to this seuerity so long to forsake a people that so long time had bin his people and so much blessed by him and renowned before the world to be made now a by-word a Prouerb a gazing and looking stocke to all the world so as the name of the Iewes which was once a most glorious name 〈◊〉 2 17. is now growne to be most odious Let all men beholde and consider this seueritie with astonishment and feare Tim. What Doctrine are wee to learne from this part of our Text Silas That God neuer 〈◊〉 and sheweth foorth his extreame rigor but vpon desperate enemies which by obstinacy in their vnbeleefe and sinne make themselues worthy of it God indeede was very seuere but towards whom Euen towards such as fell by infidelity and had long despised his corrections and goodnesse at last openly defied and murthered his only Son which came to worke their redemption Generally thorough the whole Scripture where the seuerity of God is menaced or any effect of it is mentioned there is withall the cause set downe to wit the rebellion of vngodlie sinners See Psal. 1 1. and 2 12. and Psal. 11. and 37. Also Exod. 20 5 6. and Ier. 5 9. and 7 14. 15. And in very manie other places Gods vengeance is limited and restrained vnto the impulsiue and meritorious cause euen mans iniquity to teach vs that God strikes not blindly at all aduenture as Poets faigne of fortune but with iustice wisedome and great patience Tim. What profit should Christians make by the meditation of this Doctrine Silas First it must serue to reproue such as are too seuere or cruell rather greeuously punishing without any desert at all as Iezabel who slew innocent Naboath Hered who beheaded Iohn Baptist the Iewes who killed Christ the Apostles and Steuen c. the Papistes who burned the godly for consession of their faith and constancy in it Secondly such as punish for a fault but are more seuere then the fault merits vsing vtmost rigour where as paine would be inflicted with moderation many Parents Maisters and Rulers are ouerseene in stretching the smart beyond the harme Thirdly them who doe 〈◊〉 great offenders whome they ought to condemne they which thus proceede are vnlike the most 〈◊〉 God who as he 〈◊〉 not destroy the good with the bad so he will not let the transgressors go free nor hold them innocent Exod. 34 7. Let all such repent and flye to Christ for pardon Secondly it serues to exhort all rulers as they desire to tread in the steps of God the iust Iudge of the world so they 〈◊〉 earnestly to it to draw out the sword against such as do ill Rom. 13 2 3. remembering Ely his lenity and what end it had yet so as they neuer proceede to extreame last punishments such as bee excommunication in the Church death in the Common-wealth disinheriting in a family but as Chyrurgeons doe proceede to cut off a member as an arme or leg when there is no other remedy and all other meanes bee vnauaileable so these capitall and grieuous paines would not be inflicted and laide on men but when the great good of the weale publike and vncurable naugh tinesse of the delinquents doe require it This is to be iust as God is iust for quality for no creature can be so for equality an endeuour to come as neere him as wee may is all we are to doe Lastly an admonition we haue as wee would not drinke of
of the Iewes shall cease that they may beleeue and be al taken vnto Christ as both Ambrose and the greeke Scolia doe declare vpon this place and as the Apostle saith plaine in the next wordes that all Israel may be saued which is a third part of this mystery Tim. What is heere meant by Israel Silas Not spirituall Israel the whole people of God consisting of Iewes and Gentiles as the word is vsed Ps. 124. 1. and Gal. 6 16. for then were it no mystery for it is well knowne that the Church shall euer consist of both these peoples neyther were it any consolation to the Iewes which Paul heere intendeth to giue thē from the hope of their future and full conuersion but according to the letter it signifieth the nation of the Iewes as in the former verse Tim. What is meant by all Israell Silas Not euery particular amongst them but a great determinate number namely the better and greater part of them as 1. Tim. 3 2. Iohn 6 45. It is vsuall in Scripture by this particle all to signifie sometime the better and sometime the greater sorte Tim. What is the doctrine from hence Silas That towards the end of the worlde the nation of the Iewes shal be conuerted vnto Christ that they may beleeue in Christ bee iustified by faith and bee saued This appeareth first by the testimony which Paul cites in the two next verses which plainely fore-tell it Secondly by Reuel 7 4 5. c. Which prophesie is litterally to be vnderstood of the Iewish conuersion after Chrysostomes minde because they are distinguished from the other nations mentioned verse 9. And this prophesie is of things not already done but to bee fulfilled afterward as ye finde it written Chap. 4. verse 1. Thirdly heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes Gentiles ioyned in a most sincere profession of doctrine and excelling in such piety and vertue as if the world were to be created anew and not of the celestiall blessednes of the Saints in the world to come as may appeare by these reasons drawne from the circumstances of the text First he speakes of Ierusalem not glorified in heauen but comming downe from God and by his graee mightily purified in earth Secondly she is likened not to a wife whose marriage is already accomplished as it must be in heauen but to a Bride preparing and addressing her selfe to meete her husband as it vseth to be in earth Thirdly tabernacles belong not to blessed Saints which haue ended their warfare but to Pilgrims which as strangers are to abide a certaine time the combate with such lusts as fight against the soule These reasons are taken from verse 2. and 3 now the verses 6 7. and 24. affoorde vs more demonstrations for in verse 6. there is a promise to the members of this new Ierusalem which are athirst Now the Iewes indeed beeing conuerted shall haue a very feruent desire after the sweetnesse of Christ in whom they shall beleeue but in heauen where all fulnesse and rest shall be enioyed How can there bee any thirsting or yet any fighting where al shall be crowned with victory and triumph And how shall Kinges bring their riches vnto heauen as verse 24. These with sundry other the like arguments out of the text doe sufficiently conuince in my opinion that this Chapter is not to bee construed of the glorious condition of the godly in heauen but of a Church which for doctrine and manners shall bee illustrious in earth not infected with such errors and corruptions in life as was vnder Antichrists raigne nor somolested with persecutions torments which caused sorrow and cryings and teares and death as in verse 4. of which there shall be a cessation in the dayes of this renued Church beeing blessed with great purity and happy peace The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke especially by earnest prayer to God for it and speedy repentance for those their sinnes which hitherto haue beene barres and obstacles to hinder it For as the execrable and most palpable idolatry of the superstitious Romanists crouching and bowing most basely before the workes of their own hands adoring dead stockes Images bread in the Sacrament haue caused the Iewes to abhorre our religion and faith the rather for that the Papists beeing neerest to them and the greater number they measuring the whole by that large part think vs all to be as great idoll seruers as they be So the most leud and loose manners of Protestants abounding in schismes factions herisies in religion being miserably rent one from another in matter of faith and in matter of fact beeing full of murthers thefts rapines rapes adulteries periuries vsuries oppressions inhumanity tyrrannies towardes them and among themselues prooue great stumbling blocks to keep thē backe For which scandals very many haue an heauy acount to make DIAL XXI Verses 26 27. As it is written there shall come a deliuerer out of Sion and shall turne away vngodlinesse from Iacob for this is my couenant with them when I shall take away their sinnes Tim. VVHat doth Paul performe in these words Silas After his owne testimony or prophesie touching the vocation of the fulnesse of the Iewes towards the end of the world hee now proueth it by a double testimony of the Prophet Esay whence ariseth a second argumēt to confirme that secret of the Iewes conuersion euen by Prophetical authority which is a most sure worde that cannot faile nor deceiue The Prophets haue fore-told the Iewes conuerfion before the restoring of all things therefore certainly it must be so Tim. Here are two knots to be loosed first shew vs how Paul calleth that a secret verse 25 which beere in these verses hee sayeth was written before by the Prophet if it were written and reuealed then it is no secret Silas Doctrines of the worde are secrets to some when they are not to others which know them also they bee secrets in part when in the whole they be not secrets So it fareth with this particular doctrine touching the future and full restauration of the vnbeleeuing Iewes though it was written in the Scripture of the Prophets yet it remayned as to others so to Paul himselfe a secrete and hidden thing till it was taught him yea and after he had learned it yet stil to others which knew it not it did abide a mystery yea to himselfe in some sort as in what manner at what particular time and by what meanes this vocation should be fulfilled Thus what is not absolutely a secret may yet be called a mystery in some respects Tim. But was it not sufficient for the credit of this mystery that Paul had affirmed it from the inspiration of the Holy Ghost what needeth hee to bring Scripture to confirme it his owne assertion being
comfort the more feeble members Tim. What is the vse to be made of this lesson Silas First to exhort the strong as they desire not to misse of the right end and vse of their guifts in all meekenesse and loue to accommodate themselues to the more ignorant to instruct and amend them Also it warnes the weaker not to looke that others do condescend and yeeld vnto them further then will tend to their good and edification eyther to bring them to Christ if so be they strayed from him or to confirme them in his faith and religion if they stand and abide in the truth Tim. Come to the argument taken from Christs example verse 3. What is meant by not pleasing himselfe Sil. Heere is an ellipsis it would be supplyed thus not himselfe but vs and not vs but his Father The meaning is he spared not himselfe to doe good to others hee refused no shame nor smart to procure vs eternall case and glory being in his estate poore in his name reuiled rayled on in his body whipt pierced wounded crucified in his soule filled with anguish sorrow heauinesse astonishment horror he being Lord of all yet seruant to all most blessed yet made a curse for sinners This was foretolde in Psalme 69. 9. which to bee well fitted to Christ appeareth by comparing this text with Iohn 2 17. By rebukes or blasphemies are meant not onely reprochfull words cast vpon God which no lesse greeued Christ then if they had beene laid vpon himselfe his Fathers contumelies were as greeuous to him as his owne but by a Synecdoche of the part one hainous sinne of blasphemy or reproch is put for all kinde of sinnes which are so many contumelies reproches and ignominies against the maiesty of God these all fell vpon Christ by the eternall decree of his Father who so appointed it 1. Peter 1 20. and the voluntary obedience of the Sonne so willing to haue it so submitting to his Fathers pleasure and command Phil. 2 8. He had al the sinnes of all the elect in the world laide vpon him alone that he as a common pledge and surety might beare them and by bearing be made a propitiatory sacrifice to purge them and satisfie Gods iustice for them as it is written Esay 53 4 5 6 7. The iniquities of vs all were laide on him also Iohn 1 29. This is the Lambe of God that taketh away the sinnes of the worlde also Iohn 10 15. Hee laide downe his life a ransome 1. Pet. 2 24. He bare our sinnes c. which is all one with our text verse 3. The rebukes of thee sell on me Tim. What is our doctrine from hence Sil. That Christ in Scripture is set out not only as a redeemer but as an example of good life as of beneficence 2. Cor. 8 9. Of forgiuing trespasses Ephe. 4 33. Of mutuall loue Ephe. 5 23. Of a free and constant confeision 1 Ti. 6 13. and 2. Tim. 2 8. Of suffering the Crosse Heb. 12 2. Of fidelity in his function Heb. 3 2. Of meeknesse 1. Pet. 2 21. and 3 18. Of lowlinesse Phil. 2 5. and in our texte of patience and charity in bearing reproaches Our Lesson then hence is that it is Christians duty to treade in the steps of their Sauiour Christ and walke as hee gaue example 1 Iohn 2 5. For we are vn worthy to bee counted Christians if we professe him in name and bee not like him in workes If he be our Lord indeede like worthy seruants we must striue to do as hee giues vs example Iohn 13 15. Tim. What Vse to be made of this point Silas This reprooues such as wil protest they beleeue in Christ and are his seruants and followers yet do not conforme their actions after his patterne neuer thinking to liue as Christ liued forgetting and neglecting such a perfect and noble president to whome the more nearer men do come in holinesse and loue more like they be to God and neerer vnto perfection Also it condemnts such heretickes as made of him but an exemplary Sauiour to giue vs example to liue so as we may at last come to saluation For he is so to vs a patterne as hee is our Highpriest too he suffered and by his paines and death redeemed sinners giuing himselfe a price his bloode a ransome to set free such as were vnder sinne death and Satan By our Text it is plaine that then hee became an expiation to cleanse our greatest sinne euen our blasphemies not lesser sinnes onely when hee also shewed foorth a worthy example of louing and patience who being creator and King of glory yet bare so much and heauy things would teach vs beeing his seruants and creatures to beare a little and some smaller matters in our neighbour Let vs shame with our mouth to cal him Lord and our Redeemer except we finde our hearts willing to do as he hath done Nor euer let vs looke to haue him our Sauiour except we make him our Sampler DIAL II. Verses 4 5 6 7 8 9 10 11 12 13. For whatfoeuer things were written afore time were written for our learning that we through patience and comfort of Scripture might haue Hope Now the God of patience and consolation grant you to bee like minded one towards another in Christ Iesus that yee may with one accord and one minde glorify God euen the Father of our Lord Iesus Christ. Wherefore receiue ye one another as Christ also receiued vs vnto the glory of God Tim. SHew what be the parts of this Text then interpret the words of euery verse seuerally with the Doctrine and vse of them Silas This Text containeth first a secret obiection with the answere The Obiection is thus Yea but the place in the Psalme belongs to Dauid or Christ and not to vs. Vnto which hee aunswereth that it is a bad consequence For it so concerneth them as it was deliuered to writing for our learning also Secondly a petition vnto God for vnity or agreement in doctrine and wils verses 5 6. Thirdly the first exhortation in verse 1. is rehearsed with the two Arguments from Christs example verse 7. which example is applied first to the Iewes verse 8. then to the Gentiles verse 9 10 c. whose vocation is proued by many Oracles of Scripture vnto verse 13. Tim. Now returne to verse 4. what is meant by thinges written afore time and to what Vses serue they Silas The Books of the old Testament Moses Psalmes and Prophets The vses to which they were ordayned are particularly many but generally two First doctrine or learning which is the foundation or roote whereon the other fruites do rest and grow Secondly life or practise of manners as patience by which Christians in their warfare and wrestling against their enemies are armed and enabled to endure without being broken in minde or fainting through euils The next is Consolation which stayeth their mind in the full confidence of Gods assistance and a good
laden with sinne 2. Tim. 3 6. As Sathan set on Eue first so his seruants attempt women which are lesse cautelous yet vehement being once won and powerfull perswaders of their husbands to whome they are neere and deare Howsoeuer this description did agree with such as did Iudaize yoaking Moses and the law with Christ grace in the cause of saluation and doth also well fit other deceiuers and hereticks yet neuer did coate so fit a mans backe as these markes doe agree with popish Fryers Monkes Priests and lesuites especially as it is notoriously known to the whole world how they boast of Iesus of whom they haue their name Iesuites but be nothing lesse then good Christians attending lucre decciuing simple folkes Also consider heere that these markes of discerning bee so many reasons to perswade declining from seducers for who ought not abhorre and auoide such as do peruert the pure doctrine of Christ and perswade vs to sorsake the fountaine of life to goe to Cesternes which holde no water such as also bee hipocrites professing the seruice of Christ yet addicted wholy to voluptuousnesse and gaine such as with goodly and glorious wordes doe bring asleepe vnheedfull persons to the ende they may more securely make a prey of their goods and soules Vpon which considerations all Christians stand bound to obserue and auoide them Tim. But are there no other reasons in our Text to perswade care and diligence in auoyding such Silas Yes these three one from the effects they doe deceiue verse 18. well may they promise life and saluation but death and damnation wil proue the crop which will bee reaped of such imposters as the Serpent beguiled our first parents with hope and great promises so do these The second reason is from the facility of the Romanes verse 19. whose ready listning and obeying true teachers beeing farre and wide deuulged and knowne to their praise might haply imbolden false teachers to attempt the peruerting of them with expectation of like successe for ouer much easinesse in yeelding might giue false Pro phets hope to deceiue thus Origen and Peter Martyr afterwards and Piscator after him doe collect the reason Others thinke by praising their obedience hee encourageth to constancy to continue stedfast in the good way and to take heede of receiuing contrary doctrine To which purpose hee exhorts them to ioyne prudence and simplicity to bee so simple as not to know howe to inuent corrupt doctrine yet so wise and skilfull as to bee able to discerne a strangers voice from Christs voice like good sheepe Iohn 10 4 5. and true Prophets from liars which discretion Paul prayed for to the Philippians Ch. 1 verse 9 10. and exhorts the Thessalonians vnto it Chap. 5. verse 21. why it is needfull see 1. Iohn 4 1 2. Reuel 22. Ephe. 4 14. Which admonisheth al with knowledge to ioyne iudgement and reprooueth such as bee wise to the world but lacke the wisedome of the worde The third reason is from assurance of victory so they watch and obserue these euill workemen which scatter graines of errors in the Lords fielde and striue against their errors they shall surely ouercome by the might and grace of God verse 20. The God of peace will bruise Sathan vnder your feete c. There is in this promise an allusion to the promise in Paradice made to our first parents of the womans Seede to bruise the Serpents head Gen. 3. which implyeth such a conquest and ouerthrow of Satan as hee should neuer recouer himselfe As Ioshua set his feete on the neckes of the fiue Kings and destroyed them This hath bin already in the head Christ perfectly fulfilled and shall bee in his members who must encounter awhile with Satan and his instruments but so they behaue themselues valiantly and place all their affiance in God it shall quickelie come to passe that Sathan howsoeuer he may seeme to prevaile yet euen when one would thinke hee should ouerrun all then shall he take the foyle For God who is with his Church is stronger then the enemies which do fight against it and the peace of his Church is so deare vnto him as none that make diuision shall bee able to stand before him All which hath matter of exhortation to quicken vs vnto all vigilancy in prayer and good endeauours to withstand the assaults of the diuel taking great heed of security ease and spirituall sloathfulnesse least we be surprized on a sudden And heete is also a matter of consolation that we faint not whatsoeuer combates and encounters with heretiks Scismatickes or otherwise happen yet still to holde vp our head and take heart to vs vnder the ayde and helpe of God and his grace seeing the victory will be ours If we hold out but a little while we shall vanquish that very shortly euen in this life whereof wee haue sundrie examples and not onely at the day of iudgement when our victory will be consummate A maruailous comforte that Gods Ministers and children striue against errours sins and schismes with certain hope of hauing the vpper hand Which as it must beate downe despaire and driue away fearfull sluggishnesse so it keepeth from presumption to consider that not by our owne strength not by our owne arme or bow or shielde but it is the strength of God that giues vs the victory And therefore not to vs Lord not to vs but to thy name be rendred the glory Vpon these reasons we in England and other reformed Churches in Europe may iustisie our separation from the Papists whom we haue left and are diuided from but first because they left the Apostle doctrins and diuided them selues from the faith and religion of Christ to embrace nouell errors and diabolicall superstitions contrarie to the receiued doctrine from the beginning by whose hipocrisie and flatery if we haue not suffered our selues to be deceiued to the perdition of our soules but continue stil to fight against the vnder the assistance of the strong God with vndoubted trust of an happie yssue so wee marke and auoide them therein we haue done but duty obeying the commaundement of the great God who bids vs to come out of Babylon and decline such as wold with their subtle speeches and inuentions beguile vs wriggle as a Snake whose head is off with hope to reign in these Churches as sometimes they did Well they may surprize with their craftines some heedlesignorant persons and vnstable but in vaine they looke to subiugate the wise and discreete Christians vnder whose feet God shall rather treade them and Sathan that great Dragon their Captaine vnder whose banner they fight For that kingdome must be destroyed which doth make warre against the kingdome of Christ who is that stone cut out of the Mountaine without hands which shall breake in peeces all other regiments which rise vp against it Da. 2. Tim. What doth the Apostle performe from the verse 20. vntill verse 24 Silas As before hee reckoneth
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
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had spēt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body thē shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentāce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
from hence Silas It would serue to keepe vs from yeelding obedience to sinne if we would often and earnestly thinke of the end of sinne He that desires to be preserued from the seruice of sinne had great neede to remember foure things First his owne end Secondly the end of the world Thirdly the end of well-doing Lastly the end of sinne which is most bitter woe and paine without all end DIAL XIII Verse 22. But now being freed from sinne and made Seruants to God you haue your fruit in holinesse and the end euerlasting life Tim. WHat doth this Text containe Silas Two Reasons to perswade the seruice of God One because the fruite of it is in holinesse in this life the other because in the end it brings vnto life eternall These reasons are set downe in forme of a comparison three contraries being compared together As first God is set against sinne Secondly holinesse against shame Lastly eternall life against death The summe of all is this As the seruice of sinne bringes foorth shame heere and destruction for euer so holinesse and life eternall are the fruites which follow the seruice of God therefore we stand bound to embrace godlinesse and to eschue vnrighteousnesse and sin Tim. What is it to be freed from sinne Silas To be deliuered from the tiranny of sin that it should haue no power to rule ouer vs. For heere hee entreateth of Sanctification Tim. What learne we by this that he saith Now ye are freeed from sinne and wherefore doth he vse the Verbe of the passiue signification being made Seruants of God Silas Wee learne that there was a time when as they were the seruants of sin but are now at this time escaped out of that bondage And he vseth the Verbe of the passiue signification saying wee are free and wee are made seruants to God to teach vs that of our selues we are prone to sin but not to serue God without a speciall and effectuall working of God in our hearts making vs to be that by Grace which by Nature wee could neuer be For we are not borne but made the seruants of God we are not the seruants of God by our own endeuour but we are made such by Gods spirit we are borne the seruants of sin but we are made the seruants of God and that we are the seruants of God it may appeare by our hearty obedience vnto the will of God in all things as the seruants of sinne are manifested by obeying the lusts of sinne throughout Tim. What is meant here by holines Silas Praise by encrease of holinesse as appeareth by this that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse because though prayse be due vnto the seruice of God yet such as exercise themselues in doing the will of God doe often liue vnder reproach whereas encrease of inward holinesse to the praise of the godly in the eies of God and good men doth alwaies follow well doing as a wholesome fruit for Gods children when they haue serued God They bee indeede woorthy of praise but they may and doe misse of it at the hands of this vnthankfull world yet they are sure of this that the more paines they take in seruing God the more holy they shall bee and their conscience more vndefiled also they shal reape praise amongst all good men and with God their Father and this is no small encouragement to make men more earnest in the seruice of God to consider that they shall bee blessed of God with greater purity before him and more praise among his children For though Gods childeren are to doe well not onely nor chiefly for gayning praise or holinesse to themselues yet these things which will follow of their owne accorde by the ordinance of God as the shadow doth the body put some heart and cheerefulnes into them Tim. What other thing do we learne from this that we haue our fruit in holines Sylas That the full rewarde of seruing God is not altogether laide vp in the world to come but there is much giuen vnto them in this world both in corporall and spirituall blessings For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it so it pleaseth GOD to giue vnto his seruants euen here in this life some fruite of their obedience to him to confirme their hope of that reward which they shall haue in the life eternall hence their graces are likened to first fruites Rom. 8. Tim. What vse is to be made of this Sil. It reproues those that say that there is no profit in the seruing of God Secondly it serues to whet the harts of Gods children more obediently to please and serue him when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects as well as in outward regards Tim. Rehearse nowe the second reason to encourage our selues vnto the seruice of God Sylas It is the same which was vsed in the 17. verse namely that this seruice will end well euen in life euerlasting and therefore wee must giue our selues carefully to serue God for men haue reason to follow that hard which is sure to end well Sil. What doth the Apostle here vnderstand by life Sylas Heauenly happines and glory which is therefore shad owed out and signified by this terme of life because of all earthly things life is most delightfull and precious This life or heauenly happines consists in these two things first in the absence of all euill both from soule and body Secondly in the presence and perfection of all good both bodily and spiritually Tim. What are we to learne hereby that this life iscalled euerlasting Sylas Thus much that our heauenly happines is not for dayes or yeares but endures for euer euen as long as God endures without any limitation of time or measure of greatnesse Tim. In what sence doth the Apostle say that this life euerlasting is the end of Gods seruice Silas In a threesold sence first that it is a cause mouing vs to labour in good duties Secondly because it is the terme or end wherein our seruice shall determine Lastly because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines at the end of our life euen as rewards vse to be giuen vnto labourers at the end of the day when the worke is done For our short and meane seruice is not worthy of that lasting and glorious blessednesse but God of his goodnesse according to his free mercy hath promised and ordained that such as seruc him soundly and constantly should liue for euer in celestial glory Tim. What profit are we to make of all this Sil. It should preuaile with all Christians to make them serue God not only more diligently but cheerefully and constantly considering their labour in seruing God shall not be in vaine but shall haue such a great recompence of