was the child of God and he fell most grieuously and did long lye in his sinne but hee recouered his fall and was saued For first hee is of the Holy Ghost intituled the beloued of God 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate Secondly hee was one of the penmen of the Scripture euen an holy Prophet and of al the holy Prophets Christ saith they sitte downe in the kingdome of God Luke 13. 28. Thirdly he was a tipe of Christ and so was neuer any reprobate Fourthly Gods promise was made especially touching the person of Solomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercies hee would neuer take from him nor remoue his louing kindnesse 2 Sam. 7. 14. 15. Fiftly he was by repentance restored to God and to his Church as appeareth both by the title of his booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church And the argument of that Booke which is a large condemning of those vanities and follies wherewith he had beene ouertaken do fully witnesse his repentance but none that repenteth can perish Luke 13 2. Therefore whatsoeuer else he lost by his fall yet the grace of reconciliation with God hee lost not Sil. But the Apostle saith of such as taste the good word of God and the power of the world to come that they may fall away Heb. 6 5. Silas True such as taste only that is lightly slenderly bee touched may but the true beleeuer which eateth and digesteth and receiueth the worde cannot fall away Tim. Yet the Apostle Heb. 10 26. saith of such as haue receyued the knowledge of the truth that they may vtterly forsake God and renounce him Sil. The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Tim. But Christ in the 13. of Mathew saith of such as doe receiue the word with ioy which is an affection of the heart that in time of temptation they fall away Silas The ioy there spoken of is not the fruite of the spirit in a truely sanctified heart reioycing in the sence of Gods peculiar loue vnder the hope of his glory but a tickling of the minde delighted with knowledge of new and strange things which may be in an Hypocrite and be lost but the other cannot be lost for of it sayth Christ in Iohn 16 22. it cannot be taken from vs. Tim. Yet the Apostle Heb. 10 29. writeth of such as bee sanctified by the blood of Christ that they may goe from God and perish Silas He speaketh of such a sanctification as standeth in profession and not in power and practise Secondly he speaketh of a generall sanctification which maketh a light and slender change not of a speciall sanctification which effectually and more throughly changeth transformeth a man into the Image of God Tim. But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience and thereby wholly loose Grace Silas All grieuous sinnes against Conscience do not vtterly destroy and put out grace but much weaken slake the grace of God These grieuous sins of Conscience be of two sorts Some proceede of humaine infirmity such as of Dauid Peter Salomon Others arise of diabolicall malice such as of Iudas Cain Esau these doe destroy grace But Gods children after their calling cannot fall into such for all their sins come either of ignorance or weakenesse but not of malice and prophane contempt of God and these alone do lay wast the conscience Tim. What think ye of that Doctrine which teacheth that one effectually called may wholy through some grosse sin loose grace and fall from Christ yet afterwards againe bee ioyned to him Silas This is vtterly vntrue for as Christ being aliue from the dead dieth no more but liueth eternally vnto God so likewise the life of grace in his members is perpetuall and can no more returne to the death of sinne then Iesus can returne to the graue Rom. 6 8 9. for the life of grace must be the life of glory therefore eternal and vnchangeable Moreouer if a Christian may so fall from Christ as he shall neede to be engrafted and ioyned to him the second time then also this new ingrafting must be sealed by a new baptisine which is absurd and impious For as men are but once borne into this worlde so they are but once borne anew and are but once to haue the Sacrament of newe birth and if there be any such extinction of Grace how is the seed of new birth immortall and his loue vnchaungeable and his 〈◊〉 abides for euer Tim. How 〈◊〉 it the prodigall child who is the picture of one that after grace of reconcilement falleth from his obedience to God is said Luke 15. to bee lost and dead being before a child Sil. To this I answere that it is a parable and sure arguments cannot bee raysed from parables Secondly it is said of that child that hee was lost and dead and it is true he was so in his fathers opinion and in his owne seeming so Gods children in their owne sence and in the opinion of the Church their mother they are lost but truely and indeed they are not so Tim. You holde then confidently that a man regenerate which once truely beleeueth in Christ can neuer be quite pluckt from grace Sil. I doe confidently affirme and that for very good and vndeceiueable reasons and grounds which I will rehearse in order The first is from the authority of Scripture Psal. 1. 6. The wicked and his wayes shall perish but the Godly and his wayes shall be knowne and crowned Psal. 37. 24. The righteous falleth and riseth againe because the Lorde held vnder his hand Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued Math. 24. 24. It is not possible that the elect should be deceiued The second reason dependeth vpon Gods election vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock mountain of brasse as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God he doeth comfort the weake minds of beleeuers with this resolution that their standing is firme because of Gods election which for the assurance and certainty of it is there likened to a soundation or seale two thinges of greatest strength and validity The third reason or ground dependeth vpon the free and vnchangeable couenant which God hath striken with his elect the tenour whereof is in Ieremy 31 38 40. From whence I doe obserue that the couenant of grace and saluation is euery way sure and constant both on Gods part who altereth not his good wil towards his and also on our part who shal haue no wil
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
the flesh that is their sinfull nature is the pipe after which they dance and the guide which they follow Tim. But tell me what are we to learne by that word henceforth in the 6. verse Sylas That the Gospell doth look forward to the time to come it respecteth not what beleeuers haue beene before their repentance and turning to God but requireth that henceforth that is from the time of their conuersion forward they should carefully serue God by doing his wil fo rs king the seruice of their sinfull lusts see the like place in Acts 17. 30. and Ephe. 4 17. 1 Pet. 4 2. Which affoords a great comfort vnto those which morne for sinne and a speciall admonition vnto such as be yet secure it will bee sufficient to either of these it henceforth they look vnto it mourning and loathing that which is past beeing carefull hereafter no more so to sin Tim. What be the reasons which may disswade all men from the seruice uf sin Sylas Very many and sorcible First because the seruice of sin is a spirituall bondage the end of which seruice is shame and euerlasting death Secondly if we serue sin wee cannot serue Christ for no man can serue two such contrary maisters Thirdly it is contrary to our vowe in baptisme where wee promise that wee will forsake sin and serue God Lastly wee are by mortification dead and freed from sin and therefore we are not to serue it Tim. How do ye make playne this last reason Sylas By a comparison of naturall death and the effects thereof which our Apostle doeth touch in the seauenth verse when hee sayth they which are dead are freed from sin the meaning whereof is this as they which are naturally dead cease from their sins which they were wont to doe whiles they liued so beleeuing Christians which are spiritualy dead by mortification must resolu to cease from their former sins Tim. But wee cannot bee so free from sinne as men that are dead for they sin not at all whereas there is no man liuing that sinnes not Sylas True it is so yet the godly Christian is free from sin in a twofolde respect First because the guilt and punishment of sinnes is forgiuen him by Christ. Secondly because he doth no more follow the impulsion or motion of sinne but as a bondman deliuered and ransomed from some cruell Lord doth not now any thing at the commandement of that Lord whose yoake he hath shaken off So it is with true beleeuers being once deliuered from the dominion and rule of sinne they are no more vnder the gouernment and becke of sin and though they bee not free from the corruption of sin which cleaueth to their nature as skin to their flesh or as the flesh to their bones yet they are free from the command and compulsion of sin not any more to bee ruled and ledde by it but by the spirite of Christ. Tim. By what tokens may it bee knowne to our selues and others when we be thus freed from sinne Silas By these tokens First a person freed from sin hath not any purpose to sinne but is determined in all things to please God so farre as grace shall enable him and frailty suffer him I am determined to keep thy righteous iudgements Psal. 119. Secondly he feares sinne as the greatest euill as it is saide of Esra that hee feared God greatly Esra 7 10. Thirdly hee is verie watchfull ouer himselfe resisting the verie motions in euil Fourthly he shunneth euery occasion of sinne Fiftly he prayeth heartily and continually against the power of sinne Sixtly if he sinne at any time it is with godlye greefe which causeth fresh repentance neuer to bee repented of 2 Cor. 7. Seauenthly he laboureth to pul others out of the bondage of sinne and to keepe from sinning such as are set free there-from especially such as bee vnder his charge Eightly he is ioyfull and heartily thankfull for his owne libertie in Christ and for the freedome of others Rom. 7 24. Lastly he loues Christ which hath freed him and tenders the glory of Christ his deliuerer aboue his owne saluation Rom. 9 2. DIAL V. Verses 8 9 10 11. Wherefore if we bee dead vvith Christ wee beleeue that we also shall liue with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion ouer him For in that he dyed hee dyed once to sinne but in that he liueth he liued vnto God Likewise thinke yee also that ye are dead to sinne but are aliue to God through Iesus Christ our Lord. Tim. WHat is the drift and purpose of this Text Silas To admonish all Christians that they may in no wise liue licentiously in sin sithence they receiue this mercy from God to haue communion both with the death and life of his Sonne both for mortification of sinne and for newnesse of life and this to bee the drift appeareth by the twelfe verse Let not sinne therefore raigne c. Tim. What is the sum substance of this Text Sylas It sets forth the doctrine of sanctification by comparing Christ and his members together in these 4. things wherein they are one like the other First as Christ dyed once for sin so all his members are once to dye to sinne Secondly as Christ being dead did liue againe so all his members are quickned by him to liue a new life Thirdly as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death so all his members shall perseuer to the end in newnesse of life Lastly as the end of Christs death was to take away sinne and as the glory of his father was the end of his life so it is in his members their mortification shall quite abolish sin at the last and the vprightnes of their life tends to the glorifying of God who takes himselfe much honoured when his bee holie as hee is holie Tim. Tell vs now the meaning of the wordes what is it to be dead with Christ and also what it is to liue with him Sil. To be dead with Christ it is to haue communion or fellowship with his death for the mortification of our sinnes by the vertue and power of his Spirit which his death merited for vs and to liue with Christ is to haue communion with his life or to be partakers with his life whereof there be two degrees The first degree is the life of grace in this world whereby beleeuers are enabled to thinke and do in some measure thinges pleasing vnto God The second degree is the life of glorie which they shall haue and liue in heauen in all perfection louing God his Angels and Saintes with all their heart soule and strength Tim. What are we to learne from hence that such as die together with Christ shall also liue with him Silas Two thinges First an instruction that dying to sin and newnesse of life are inseparable For he that hath the
if one should aske How came Christ by this right and power in vs and ouer vs it is answered verse 9. By his death and resurrection the end whereof was to giue him Lordship ouer his church In his death was paide the ransome in his resurrection he possessed his dominion For being dead so long hee could not be Lord and Conqueror but by rising againe he obtained it and that he might for euer exercise this dominion hee must both rise from death and reuiue or continue aliue to continue an eternal Lord as it is written I was dead and am aliue and Behold I liue for euer euer Reuel 1 18. Rom. 6 9. Christ being dead dieth no more death hath no more dominion ouer him The sum of all is that not onely in indifferent things but in all our Christian actions we must like good seruants seeke the honour of Christ our generall and rightfull Lord and therefore must lay aside our diuisions and discords which are neither after his pleasure nor to his praise and glory Tim. Interpret the words and tell vs what it is to liue to our selues and to dye to our selues Silas To liue to himselfe hath a two-fold signification first ciuill which is double First to depend on no man but to liue of himselfe without helpe from others to bee beholden to no man as Abraham would not take a shoo-lachet from the foure Kings which warred with him Gen. 14 23. Elisha would not at any hand take a guist from Naaman the Syrian 2. Kings 5 15 16. Also in a ciuill sence it may import to care for none but for our selues onely to minde our owne benefit with neglect and contempt of all others As in couetous misers many vnmarried batchellors and all worldlings doe hauing a care of themselues and theirs alone as if they were borne for none other The other sence wherein the Apostle vseth these words is theologicall and Gospell-like namely to liue after our owne minde lust and pleasure doing our owne will and seeking our owne praise like to that Rom. 8 5. 1. Cor. 10 2. also 2. Cor. 5 15. Our life when it is referred not to Christ but to our owne commodities and honour then we liue to our selues Also when there bee none to grieue mourne and lament our death which is the case of many widdowes single persons sole liuers poore people with whose death nōe is affected this is ciuily to die to himself but euangelically one dyeth to himselfe when he findeth himselfe desolate and there is none to care for him being dead as if he were forelorne and cast off of Christ this is the meaning heere Tim. What may now be our lesson from hence Silas First all wicked and vnregenerate men liue and dye to themselues to their owne pleasure and praise When Paul saith none of vs hee meaneth that others doe so the reason heereof is first they haue no other ground and beginnings of their actions but their owne will or lust nor other end of them but their owne glory or the pleasing of themselues and other men Tim. Tell vs the vse of this point Silas It serues to reproue not onely heathenish people but among Christians the couetous vsurers Cornemongers oppressors extortioners c. which minde their owne profite onely without respect of pleasing God or their neighbour Also idle Ministers which seeke their owne things and not Christs Phil. 3. and Magistrates which referre their authority to their priuate vse soreslowing the weale publike Also it is a checke and a sore one to our young gallants swash-bucklers Tauerne-haunters gamesters c. which wholy intend their pleasure ease and carnall delight they doe what they ought not and as godlesse men doe liuing to themselues let these looke to dye to themselues For as they neglected God in their lise so it is right that he neglect them in their death and leaue them without comfort on their death bed who in the dayes of their health and strength forgot and forsooke him Tim. What other lesson from verse 7 Silas All beleeuers are taught their duty not to liue to themselues after their owne lusts and for their own praise and purposes for how can they liue to themselues which haue in baptisme and profession denyed themselnes euen all carnal affections which are as deare to men naturall as themselues better neuer to haue vowed this then not to keepe our vow Eccle. 5 7. Tim. What is the vse heereof Silas It serues to warne the faithful to stoppe their eares as a Serpent doth against the voice of sinfull pleasures profites selfe-loue and vaine glory charme they neuer so wisely And to suffer thēselues to be led by the inspiration and the gouernment of the holy Spirite by which they are sanctified then ye shal dye not to your selues but find God in your sicknes ready to make your bed and to take care 〈◊〉 you dying sithence liuing yee did thinke and studie how to please and glorifie him How can he leaue you in your death which did cleaue to him in your life How can he not refresh you at the last dying houre receiue you at the last dreadful day whose chiefe intent and endeauour was to renounce your owne desires and wayes for his will and glory sake Tim. Proceede to the eight verse and shew what it is To liue to the Lord and to dye to the Lord Silas Each of these containe these foure seuerall distinct things To liue to the Lord is first to acknowledge our selues not to be our owne or vnder our own power at our owne hands as Iourneymen and Freemen but to be Christs as his proper and peculiar No flocke is so much the Shepheards or inheritance so much the Owners or Seruants their Lords as we Christs Secondly it signifies to render vp our selues to him to doe not our owne but his will As seruants doe his will which hath ransommed them and freed them with whom they haue made a Couenant and from whom they haue taken wages and protection 1 Sam. 22 7. so we are bound to attend and obey the will of Christ to whom we are bound by solemne couenant and from whom wee haue had alreadie many good things and doe looke for more and greater whose wil also is most holy Thirdly as seruants make their Lorde their refuge so to flye to Christ in all our distresses and dangers so Iacob so Dauid so Ezekiah so Peter fled to Christ Saue Lord or 〈◊〉 perish Mat. 14. Lastly to seeke his glory to the vtmost end of our life Now To die to him is to confesse him to be the onely Lorde of death hauing it in his owne hand and power Secondly to submit with patience to the decree of death after Christs example Math. 26. Thirdly to study how to glorifie him in our death by hope patience contentment repentance and feruent prayer to God for our selues ours and his whole Church and by our counsels comfortable
speeches to such as stand about vs namely our Children c. as Iacob Dauid Christ others haue done Fourthly to giue vp our spirites to God as Steuen Acts 7. in a good hope and assurance of a bessed resurrection after the example of Iob Iob 19 23. I know my Redeemer liueth Tim. What learne we from hence that wee are the Lords whether we liue or dye Silas First that wee haue matter of much comfort in whatsoeuer kinde of death we dye for wee haue a Lord that will in death looke to vs our teares are put vp in his bottle Psal. 56 8. Our death is precious to him Psal. 116. 15. Let all men neglect nay dishonour vs in our death cast vs out drag vs through streetes hang our bodies on 〈◊〉 giue our flesh to be meate to the Fowles of the ayre as they complaine in the Psalme 79 2. As the two witnesses Reuel 11 8. And as the Admirall of France was dealt withall in Paris Marlorate at Roane in Normandy Yet Christ is their Lord and will be their Patron and auenger Secondly let such as liue to the Lord by obedience to his will and zeale of his glory free their hearts from feare of Purgatory faigned fire yea and of truely tormenting hell fire sithence they being purged by the bloud of their Lord are deliuered thereby from all torments and restored to life eternall Lastly see the wonderfull dignity of a true Christian by faith ioyned to Christ he hath a good and a great Lord. If they be happy which might alwayes bee about Salomon to heare his wisedome how blessed are they rather which belong to a Lord greater then Salomon whoe are in such sort the Lords as they be lords euen freemen friends and brethren to Christ fellow-heires Priests Kings to their God through Christ Reueh 1 6. Tim. From the ninth verse which as you said doth set downe the acquisition or how Christ got his vniuersall dominion oner all the faithfull what things doe ye collect thence for our instruction Silas I collect these doctrines First that Christ dyed truly and indeede hauing his soule for a time violently separated from his body whereof as the Sacrifices and Sacraments of the old Testament namely the Paschall Lambe was a Type 1 Cor. 5 7. So the Lords Supper a Sacrament of the new is a liuely representation in distributing the bread apart from the Wine and in the breaking of the bread there is a signification of his painfull passion Secondly it was not so necessary that he should die to satisfy diuine Iustice according to Gods eternall appointment and most iust threatning Thou shalt dye the death Gen. 2 17. and to fulfil the prophesies types of his death and Legall sacrifices but it was as needfull he should raise himselfe from the dead because his death had not otherwise profited vs either by merit or efficacy For by this meanes he both declareth himselfe to be absolued from our sinnes which he bare that hee might iustisy vs Rom. 4 25. and to be conqueror of death and graue yea and to become fit to exercise that dominion and victory which his death had purchased For being dead he could not be victorious so long as himselfe seemed to be conquered neyther could he rule ouer the liuing except he had beene made aliue and he liueth for euer that he may for euer gouerne his people which are heere distributed into two sorts or rankes 1. the dead that is such as had departed this life from Adam vnto Christ and 2. by liuing such are vnderstood as then did liue or should liue from thenceforward to the end of the world Now albeit Christ being risen haue absolute power which he practiseth generally ouer all men good bad euen ouer the diuels as it is written All power in heauen and earth is giuen mee Math. 11 27. and 28 18. which agreeth with Phil. 2 9 10. yet Paul extends his dominion in this place no further then to beleeuers ouer whome Christ doth rule for their saluation in a peculiar manner by his word and Spirite as ouer his owne peculiar people whose comfort and instruction the Apostle in this Text purposely intendeth Heere is then the thirde Doctrine of this verse that Christ dyed and rose not in vaine but to this end and to this very cause to get a soueraignty ouer all the Electe which either had liued or did then or should afterward liue in the world all which by good right are subiect to him as to their Lord to be ruled and kept vnto saluation in heauen Which as it teacheth the Church of both Testaments to be but one vnder one Lord of both and that it comprehends vniuersally the Saintes before the law vnder the law vnder grace all which make one bodie and one family whence the Church is intituled Catholike so withall we learne that the benefits of this Lord as remission of sinnes righteousnesse adoption saluation c. reach no lesse to such as wer before Christ thē to them who since Christ do liue Ro. 3 25. Hebr. 9 15. And moreouer that they which be alreadie dead in his Faith shall certainly be raised to heauenly glory for so much as Christ is not Lord of the dead as they bee dead but as they are appointed to be aliue for he is the Lord of all the liuing Math. 22 32. Furthermore that there is great comfort vnto all the true seruants of God inasmuch as both in life and death they haue a mighty and louing lord to care for them to preserue and safegard them till hee haue crowned them And finally by this consideration they ought to keepe themselues from mutual discords and dissentions liuing together in a peaceable and brotherly fashion which as it is agreeable to the minde and will of their Lord so it will tend much to his honour and to the credite of our Christian profession and that especially if remembring that they are vnder his authority and rule they take not leaue to liue as they list but to his will and honour who hath brought them out of the power of darknes to whō for sin by the righteous iudgment of God they were enthralled and captiuated Acts 26 16. Let them studye to serue him whose they are after Pauls example Acts 24 23. and follow his counsell 2 Cor. 5 5. Hee died and rose again that henceforth we should liue not to our selues but after his will that dyed for vs. DIAL V. Verses 10 11 12. But why doest thou iudge thy Brother Or why doest thou despise thy Brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord c. Tim. VVHat is the drift of this text Silas To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments First from their condition in that they are equals being all Brethren and equals may not mutually iudge each
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
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas 〈◊〉 c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
we must rise out of sin to liue a godly life And the power whereby wee can do this is deriued from the death and resurrection of our Lord as the grifte liueth by the life of the stocke to which it is ioyned Tim. What doth this similitude of planting teach vs Sil. Sundry things First that naturally we are strangers from Christ beeing in the stocke of rotten Adam whence we must be taken that we may be one with him Secondly that whiles we remain in Adam out of Christ we can no more do any good then a grift can bring forth fruite being alone and seuered from the stocke Thirdly to the end we may liue spiritually to God wee must first be vnited to Christ as the plant or grift is vnited to the Tree into which it is planted Fourthly whatsoeuer power is in vs to do good or to leaue sinne it is al from Christ not from our selues As the graft set in a stock taketh now no life from it selfe but from the stocke into which it is grafted By this is quite ouerthrown the concurrence of nature and grace Tim. What are we to learne from hence that the Resurrection of Christ is heere annexed and ioyned vnto his death and mentioned after it Sil. These two things First wee learne that as Christ had no way opened vnto his resurrection but by death so till we depart from sinne we cannot be raised vp and renewed to a righteous life Secondly as Christes death and resurrection be ioyned together so our death to sin is euer accompanied with a newe and vnblameable life which can no more bee seuered from mortification then the resurrection of Christ can be seuered from his death and therfore our Apostle hath truly affirmed before that such as bee dead to sin cannot liue in it verse 2. for nowe they lead their liues according to God Tim. I haue heard you speake of the likenesse between a grift and the elect and what we are to learne by it shew me nowe in this likenesse what dissimilitude and vnlikenesse there is Silas It is a sure truth that no similitude doth holde in all things it is sufficient to holde in that for which it is applied as in this present similitude which is brought to shew that as a slip passeth from one tree to another and hath life from that stock into which it islast planted so the elect passing from Adam to Christ are partakers of his spirit but as in euery other similitude there is a dissimilitude so in this likenes there is an vnlikenes and it doth consist in two things first the slippe or grift is taken from a good tree and fastned to a wilde Secondly it retaineth still his olde nature though it be planted into a new stocke now it is not so in this spirituall planting of men into Christ. For wee are plucked from an vnfruitfull tree and wild Oliue euen from the corrupt nature of Adam and are grafted into Christ as a most noble stocke a tree of righteousnesse whose very leaues are wholesome also we put off our old nature which we had afore and leaue the affections which spring of our birth-corruption are partakers of the spirit of Christ whose nature and properties we put on Rom. 12 14. Tim. When may we be said to leaue off our olde nature and affections of sinne and by what meanes are wee best furthered to it Silas When wee begin perfectly to know our selues that whatsoeuer commeth of our nature is in vs without Christ is naught and vicious and are moued to bee displeased with it and to abhorre it with an earnest and constant endeuour to leaue and forsake whatsoeuer is from our corrupt nature whereunto wee are much furthered and holpen by the faithful and fruitefull meditation of Christs painefull death when wee doe consider the shame and bitternesse thereof to bee occasioned by our owne sinnes it will cause a mans heart to rise against them as a mans heart ariseth against his enemy prouoking vs speedily to shake and cast thē off which cast our beloued and blessed Sauiour into such a bloudy agony and hell of sorrowes for who can beleeue that Christ was made a curse for his sinnes and yet still liue in the loue and seruice of sinne Tim. When may it be said of vs that we haue put on the nature and properties of Christ into whom we are newly planted Silas When we doe feele wrought in vs by his spirit such feelings and affections as he had putting on like mercy loue faith meekenesse patience long-suffering ioy goodnesse temperance and kindnesse as the man Christ had being meeke and lowly as he was c. DIAL IIII. Verse 6 7. Knowing that this our olde man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne for he that is dead is freed from sinne Tim. WHat is the substance of this Text Silas It rehearseth the principal argument to proue that beleeuers are dead to sinne taken from their Communion with Christ and his death with him Secondly it mentioneth the kind of death by which he merited for them the spirit of Sanctification by the death of the Crosse Crucified Thirdly it layeth foorth the ende of our Sanctification which is the destruction of sinne that the body of sinne might be destroyed Fourthly the duty of sanctified persons that hencefoorth they serue not sinne Lastly a reason thereof because they that are dead are freed from sinne verse 7. Tim. What is meant heere by the olde man Silas The vniuersall corruption of our nature as wee are conceiued and borne in sinne whereby we are prone vnto all euill and vndisposed vnto any good the which corruption is therefore called olde because it hath been in mans nature euer from our first parents Adam Secondly because it is in euery Child of God before that new quallity of holinesse for which they change their olde deformity at their new birth And for other two respects the name of Man is attributed vnto our sinnefull corruption First to shew how neerely the euill and poyson of sinne cleaueth to vs being as it were a mans selfe Secondly to note how men are addicted vnto it before they be sanctified they do not thinke themselues to be men without it so striuing for the maintenance of their dearling sinnes as they would doe for the safety of soule or body one were as good plucke out a mans hart as seeke to pull him from his beloued sinnes as good kill the man himselfe as his sinne Tim. In what sence is our olde man saide to be crucified Silas To haue our olde man crucified is to haue the strength of our sinne enfeebled weakened and broken by little and little as Christs body was weakened vpon the Crosse till he dyed Tim. What may this word Crucifie put vs in minde of Silas Of the kinde of death which Christ suffered namely the cursed death of the Crosse by which death he
first cannot but haue the latter Secondly a consolation that the life of Christ is annexed to his death for they are sure to haue part with him in his life both of grace and glory that haue part with him in his death So the Apostle saith We beleeue it that is we are certainely perswaded of it that the life of Christ belongs to vs if we be dead to sinne it is no matter of opinion or coniecture but of faith Tim. What things learne we out of the ninth verse Sil. First that Christ was dead to take away sin touching guilt and dominion Secondly that he was raised from death to life again Thirdly that his life is no more subiect to death for it cannot againe be quenched with sinne and death whereupon doth follow these two most comfortable things First those sinnes of ours vvhich were imputed to him he hath wholy abolished and freeed himselfe from them For if any one of our sins were not taken away by him either he must not rise from the dead or being risen he must returne againe to dye for where sinne remaines vnremooued there of necessitie death hath power because it is the stipend of sinne Secondly that as Christ hath freed himself from our sins death so he wil free his mebers wholy from them both For he tooke our nature vpon him to that end to chase sinne and death out of it as it is written He came to destroy the works of the deuil 1 Iohn 3. Also in his death resurrection he bare our persons and for vs and in our behalfe ouercame sinne and death as if wee our selues had done it Tim. Vnto what vses will the knowledge of these thinges serue vs Sil. This knowledge must serue vs to these vses First to prouoke our thankefulnesse vnto Christ who hath wrought our liberty from sin and death the two maine enemies of our saluation Secondly to encrease our hatred of and our strife against sinne in a ioyfull hope of full and perfect freedome from it by Christ. Tim. What other thing is there to be learned out of this 9. Verse Sylas That Iesus Christ was once not onely dead but vnder the dominion and power of death not as one constrayned as it he could not haue kept him selfe from the power of death but willingly because he would obey his Fathers decree who had appoynted that death for our sin shouldseaze vpon him hold him as prisoner in the house of death for a time this is the lowest degree of Christs humiliation contayning the true meaning of that article of his descension into hell hell signifying the graue according to the phrase of scripture and descending into the graue was the putting of his body vnder the dominion of death for a certain space The vse of this is to teach vs humility that the same mind be in vs which was in Christ who at hee abased himselfe to such a vile condition for our good so ought wee in humblenesse of minde to serue and profit others though they bee our inferiours and though wee should put our selues to doe very meane or hard things for their sakes Tim. What is contayned in the tenth verse Sylas The end of Christs death which was to abolish and wholy take away sin both touching the punishment and the power of it therefore it is saide hee dyed once to sin that is to take away sin from his members by that one death which he once suffered Also it containes the end of his life which he now liueth in heauen to wit the glory of his Father therefore it is written that he liues to God that is to the praise of God and in his glorious presence or most gloriously Tim. What are we to learne from this that Christ is said to dye once to sin Sil. First that our sinne was the cause of his death Secondly that sin in the elect shall be destroyed and taken away by the merit vertue of his death the time wil come to wit after this life that the children of God shall bee as free from sinne as Christ himselfe is Thirdly that for the destruction of sinne it was sufficient for Christ once to dye and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne is absurd and abhominable it is absurd because it implies a taking away of sinne without death and a sacrifice for sinne without bloud or else an iteration of his death or often shedding of his bloud all which is most absurd it is abhominable because it is directly against the Scripture which speaketh of Christ as of one once dead and once offered Secondly because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death for if his sacrifice bee sufficient for this purpose to take away sinne their sacrifice of the Masse is superfluous if this be needfull then Christs is weake Tim. What other thing learne we from hence that Christ dyed but once Silas That it is sufficient for vs once to be mortified and once to dye to sinne from whence wee may gather that they are in an error which thinke that the grace of mortification and repentance may be wholly lost for then Gods Children must twice dye to sinne howbeit though the grace of sanctification is but once giuen yet Christians must labour to cherish preserue that grace with purpose neuer to returne againe to the seruice of sinne as Christ neuer returnes vnto the Graue Tim. Why is it said that Christ raised from the dead lines to God seeing he alwayes liued vnto God euen afore his death Sil. Christ after his resurrection from the dead doth otherwise liue vnto God then he did before his death For though it be true that alwayes euen before his death as well as after he was led by the spirite of God and did all things to the praise of God yet before his death hee so liued to God as hee had in him as in one who was a true man the infirmities of our nature wearinesse hunger thirst cold c. and vpon him as vpon our surety all our sinnes charged and imputed but after his resurrection hee so liueth to God as his manhood is wholly freed from all infirmity of nature and imputation of sin being most perfectly glorified Tim. What is contained in the 11. verse Sil. It is the conclusion of the comparison betweene Christ and his members the effect and summe whereof is this that what thing was done in Christ the same thing ought to be done in his members For as Christ once dying doth euer liue to God so his members are once to dye to sinne and perpetually to liue to God Tim. What is meant heere by our liuing vnto God Silas When not sinne but the Spirit and the word of God bee the grounds of all our thoughts wordes and deeds Tim. How is this spirituall life whereby we liue to God to be preserued and maintained Silas First by
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
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and 〈◊〉 playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
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
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.
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among thēselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
of Paul his owne purpose that he did preach to the Romanes but of GOD whose Calling must be expected Secondly a lesson not onely for Ministers of the Word but for all others that what is in ones power to do for others good and namely for them to whom wee are more especially indebted wee should not faile to do it and that to the vtmost of our power with a chearfull and prompt minde according to that councell giuen vs in Ecclesiastes Whatsoeuer is in thy hand to doo see thou do it with all diligence Eccles. 9 10 Lastly let vs learn by Pauls example First to ouercome any discouragements whatsoeuer by the consideration of our Calling Secondly the goodnesse of the thinges we haue in hand Thirdly the hope of great gaine and successe by our labours DIAL VII Verse 16. For I am not ashamed of the Gospel of Christ for it is the power of God vnto Saluation to euery one that beleeueth to the Iew first and also to the Grecian Tim. WHat is the sum of thu Scripture Silas That we ought to glorie in the Gospel because thereby God is truly powerfull to saue all that beleeue it Heere doth end the holy Apostles 〈◊〉 and his Tract of Iustification by Faith beginneth at the 16. verse where he entereth vpon the Treatise by a Prolepsis making answere to a secret Obiection For Paul hauing written in the latter end of the 15. verse I hat he was readie to preach the Gospell at Rome it might be obiected vnto him the Gospell is euery where spoken against the Precepts therof be scorned and thy selfe accounted little lesse then mad which thinkest to teach the wise more wised ome by the Gospell To which the Apostle answereth ptofessing that He is not ashamed of the Gospell though it seeme neuer so contemptible and base vnto the worlde Whereof hee rendereth two reasons One because it is not his owne Gospell but of Christ as Author and concerning no friuolous or fruitlesse matter Christ as Matter Subiect The second from the Fort and 〈◊〉 thereof because it is a most healthfull and powerfull Organe or Instrument of 〈◊〉 to saue beleeuers So as this Text consisteth of two parts First a profession I am not ashamed Secondly a Reason For. And whereas he saith He is not ashamed it is a Liptote or Meiosis because more is meant then is spoken For it is as if hee had saide I am so farre from being ashamed and I do glory and reioyce in it so as I esteeme nothing so honourable Insinuating to the Romanes that they ought likewise so to do as he their Apostle did according to that which he spake plainly and without any figure vnto the Galathians Chap. 6 14. Now when he tearmeth the Gospell 1. the Doctrine of free Iustification by Christ the power of God he meaneth not of his Creating power or his reuenging power vnto destruction but of a power ioyned with fauour and loue for saluation not of his Essentiall power but of his Organicall Ministerial power or by a 〈◊〉 of the declaration of his power when it is manifested in the preaching of the Gospell to make it effectuall For by the Gospell God mightilie moueth the hearts of the elect when the houre of their conuersion commeth infusing the Holy-ghost which stirreth vp the vnbeleeuing heart and makes it able to beleeue whereby righteousnesse and saluation is obtained thorow Christ. Tim. What is the profession made in this present Verse Si. That Paul is not ashamed of the Gospell howsoeuer for in all Ages since the Gospell did first come abroad manie haue bin ashamed of it from the shame which accompanieth it haue they forsaken it or coldly professed it Yet Paul professeth that for no cause wold he be ashamed thereof A Confession worthy of such an Apostle Tim. How many wayes may we be ashamed of the Gospell of Christ Silas Two wayes especially First if we be ashamed of the Doctrine or duties of the Gospell or secondly of the Preachers and professors of it Tim. What things vsually make men ashamed of the Gospell Sil. Foure things First the strangenesse of the Doctrine being aboue naturall reason Secondly the simplicity and meannesse of the Gospell being without earthly pompe and glory Thirdly the troubles and crosses of such as are the Disciples and hearers of the Gospell Fourthly the plainenesse of the Gospell being voide of humane wisedome and excellency of words From whence we may obserue that great is the corruption of mans hart which is not ashamed of things shamefull and yet doe shame at things wherein they ought to glory Tim. What reasons should preserue vs from being ashamed of the Gospell Sil. Fiue First the example of Paul such an Apostle which had abid much shame for the Gospell and yet saw no cause to be ashamed of it Secondly the Nature of the Gospell being a gladsome and ioyfull message Thirdly the subiect of the Gospell which is Christ of whom if we be ashamed before men he will be ashamed of vs before God Fourthly because it is the Instrument of Gods power to beget Faith Fiftly the effect of the Gospell which is saluation the greatest of all benefits or rather it hath all safety in it comprehending deliuerances of all sorts both Temperall and Spirituall For whereas there be sundry and many kinds of saluations or safeties as of our goods and persons by good lawes and iust Magistrates against sicknesle and diseases by Phisitions and wholesome medecines from violence and iniuries of enemies by valiant Captaines and Souldiors from extremity of weather by builders of houses or Masons from colde by Garments as all these enemies dangers effects and 〈◊〉 came by sinne and be effects of transgression so our deliuerance and safety from them is a fruit of Christ his redemption and of that faith which embraceth it but heere is chiefely meant that saluation which is spirituall and is of the soule from sinne and eternall death whereof there be two parts the first part is deliuerance from guilt and punishment of sinne by remission the second is blessednesse and eternall life in the possession of Gods fauour and loue whereof there be three degrees First in this life at the time of regeneration when sinne being pardoned through Faith and the soule renewed by the Holy-Ghost it beginneth to liue that life which is eternall The second at death when the Soule seuered from the body is receiued into Abrahams bosome to rest in heauen with the Spuits of iust men The third at the day of Resurrection when the whole man shall be glorified with Christ euerlastingly This is that Saluation whereunto the Gospell bringeth the embracers of it Moreouer whereas it is preached to some vnto destruction it happeneth by the infidelity of men For the Gospell of it owne Nature and by the counsell of God is appointed to bee cause of Saluation Wherein it diftereth from the Law whose effect is to reueale wrath for sinne not to iustify and
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
if they did liue till they were men for true iustifying faith can neuer bee without good works in such as for yeares and strength are apt and able to do them no more then the Sunue without light or a good tree without good fruite Touching such as bee conuerted at the eleauenth houre in the houre and moment of death as the Theese vpon the Crosse was I say of them that for the time they liue after their conuersion their faith will be working for it is operatiue and cannot be idle because it is liuely and life is actiue as was seen in that repentant Theese whose faith brast forth by confession of sinne reprehension of his neighbour petition to God glorification of Christ and Apologie for his innocency yea if such as take the life of faith when they bee to leaue the life of nature might bee suffered to continue in this world they would also continue in good works Lastly Paul speaketh here of such as were of full age and also might doe good workes being spared to liue that by well liuing they might honour God and bee at length for euermore honoured with him DIAL VI. Verse 8. 9. 10. But vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shall be indignation and wrath tribulation and anguish shall bee vpon the soule of euery one that doth euill of the Iew first and also of the Groecian but vnto euery one that doth good shall be glory honour and peace to the Iew first and also to the Groecian Tim. WHat is the coherence drift summe and parts of this Text Sil For coherence either here is mentioned the other part of distributiue iustice the punishment due to wicked workers the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing or else the persons to whom recompence shal be giuen of the iust iudge as they haue beene set forth by their qualities so now by their nation they are described either Iewes or Grecians that is all the Gentiles which were not subiect to Moses law The drift is to shew God to be righteous in his iudgement because he rendreth to euery one the due belonging to thē whither it be wel or ill The sum is that howsoeuer haply there be not retribution made to euery person here in this world according to their doing because the good are often oppressed and oppressours not onely goe scot free but prosper yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted when euery one shall haue as they haue done For the parts first there is a description of the paynes due to euill persons in foure words whereof two indignation and wrath do containe the cause of their punishment Gods hot displeasure kindled by sinne the other two tribulation and anguish note the extreame affliction of the vngodly begun here continued and perfected in hel elsewhere signified by death destruction gnawing worme gnashing of teeth darknesse chaines 〈◊〉 c. Secondly the reward of the godly is parted into three members glory honour peace which is the most quiet and peaceable possession of all good things in heauen Tim. What doe ye note in the diuision of people into Iewes and Graecians Sil. Scripture vsually diuideth nations into Iewes and Gentiles or Iewes and Greekes because the Hebrews held all people beside themselues to be Greekes and these accounting all beside themselues to be barbarous hence the Greekes are subdiuided into Greekes and Barbarians See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named because of their prerogatiue to bee Gods people also they excelled others in the knowledge of God and therefore were more seuerely to bee punished for their disobeying the trueth Hence it is that as they were first for the order and preheminence of estate so they are first placed here in the order of punishment for abusing so great dignity and vnderstanding Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles because hee intendeth directly and more specially to reprehend them vnto whome therfore easily by little and little hee slideth turning his speech by name to them alone hereafter at the verse 17. When he sayth Behold thou art called a Iew c. And in that he wold not spare his own kindred but named them first he shewes himselfe vnpartiall DIAL VII Verse 11. For there is no respect of persons with God Tim. HOw is this Text and the verses following ioyned with the former and what is the sum and scope of them Sil. He confirmeth by this sentence that which before hee saide of the equall conditiou of the Iew and Gentile whome he had matched in punishment whereas they seemed to be vnequall for the Iew had the law of Moses as a great light to guide them so had not the Gentiles but the small and dimme light of nature therefore it seemeth a respect of person to condemne them to equall paynes which were not equall in the meanes to keepe them from sinning The Apostle answereth that howsoeuer the cause might be vnequall yet God in distributing paine was not moued with respect of person hee did not looke vnto the countrey or kindred of the Iew or of the Gentiles when hee inflicted punishment vppon them but notwithstanding the difference of countrey God did alike punish the Gentiles which had no written lawe and the Iewe which had a lawe written by Moses because whosoeuer doeth transgresse whither it be without a law or with a law they are worthy of death Hauing then hitherto from the 3. verse answered the generall pretext of all men nowe hee bendeth himselfe to take away the more speciall excuses and shifts as bucklers against Gods iudgements first of the Gentiles vntill verse 17 and then of the Iewes to the end of the Chapter Tim. How are the persons of euill men described set forth Sil. By these two properties First they are contentious such as wilfully defend errours and strife without cause Secondly they obey not the truth but obey vnrighteousnes which is all one with that which is written in Chap. 1. ver 18. and Chap. 2 4. Tim. In what causes doe contentions appeare and breake foorth Sil. In causes ciuill and religious in matters of the world and of God Tim. What be the originall and first grounds of contention Sil. Pride busie medling couetousnes ambition Tim. What reasons to disswade from contention Sil. First it is a fruite of the flesh Gala. 5. 20. Secondly it is against the will of God Thirdly it is against nature reason and religion Fourthly it bringeth foorth fearefull euents Tim. What may be noted in the other part of this description Sil. That there be two Lords truth and vnrighteousnes now of necessity wee must obey one of these two Lords because there bee no other Lordes but Christ or
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
of worldly things which we may call humaine or ciuill hope it is of things vncertaine which may fall out or not fall out because they haue vncertaine causes and this hope hath no assurance but is ioyned with continuall doubting but Christian hope it hath alwayes assurance and certainty ioyned with it because it is of spirituall blessings and protections also of heauenly glory which commeth of a most firm cause namely the vnchangeable good will and loue of God as also his most free and firme promise in Christ. Tim. Whereunto doth this serue Sil. To reproue both the Papist and ignorant prophane Protestants which seuer assurance from Christian hope wherein they doe iniury to God himselfe and shewe that they are not such who haue his loue shed abroade in their harts DIAL VI. Verse 6. For Christ when we were yet of no strength at his time died for the vngodly Tim. VVHat is the drift and end of this text Sil. To confirme that which hee had said of the loue of God towards vs by an effect and fruite of his loue which is the death of his Sonne Christ Iesus Here beginneth the demonstration which is the second part of this Chapter as before Tim. How is this set foorth Sil. It is set foorth by a double circumstāce of time first in that the Sonne of God was giuen to death for vs at that time when we were yet weake vngodly sinners and enemies Secondly in that he dyed for vs at the time appoynted of his Father called his time Tim. What be the parts of this sixt verse Sil. Foure first what ones God loued weake and vngodly ones Secondly by what guift hee expressed his loue his Sonne Christ. Thirdly at what time the guift was bestowed at his time Fourthly to what thing he was giuen to death Tim. Now come to the interpretation of the words and first tell vs what is meant by weake in this place Sil. The word here vsed is applyed sometime to the body then it signifieth either weaknesse which commeth by some disease or sicknesse after which men bee feeble or else it noteth the want of al might as in that text of 1 Cor. 15 43. The body is sowne in weakenesse or it is affirmed of the minde and then it is either put for small strength as Rom. 15 1. or for no strength as here in this text that this is here meant may appeare by this that they which are called weak the same are called vngodly sinners enemies such are voyd of all spirituall and sauing power to beleeue or repent Tim. What doe these termes teach vs Sil. That they for whome Christ was giuen to death were such as had no force of their own to help themselues but needed all manner of helpe vnto saluation Secondly that such as Christ died for doe not onely neede all helpe but being vngodly refuse helps being offered and beeing sinners encrease their euils more and more and which is most of all they grow in hatred of the remedy being open enemies to God heere is a singular gradation to amplify Gods loue to lost mankind Tim. What is the vse to be made of this truth Sil. It sheweth the wretched estate which men liue in without faith in Christ. Secondly it condemneth the madnesse of such as affime that the elect beeing in this estate were yet Iustified and the sonnes and heires of God this their madnesse may appeare in this that the selfe same persons at one time shal be actually and indeed both enemies and friends to God sinners and righteous vngodly and sonnes to need all helpe and yet to haue all helpe this is to confound heauen and hell grace and corruption Sathan and God death and life togither Thirdly it confuteth the Pelagian and Papist who ascribe some strength to nature to prepare at least to dispose it selfe to grace This the Pelagian sets forth by a similitude of waxe fitte for any impression of white paper or a naked table ready to take any forme so is our nature say they apt to learne if it be but taught vs also the Papists they expresse it by the similitude of a man sore wounded or much enfeebled or laden or borne downe with bolts and fetters which with a little helpe of another mans hand will raise vppe himselfe and make shift to stand vppon his feete So say they nature is but wounded enfeebled or ouerburthened and with litle helpe of grace can reare it selfe to heauenwards These their corrupt opinions appeare to be false by Ephes. 2. 1. where it is written that wee are dead in trespasses and sins and therefore as touching God and godlinesse wee are by nature dead corps and in this our text we are said to bee of no strength Fourthly it prouoketh Gods children to great humility and thankfulnes towards God to consider what they were before their conuersion for the more miserable our former estate the more amyable present grace also it must moue them to compassionate others which yet be in this woeful estate seeing themselues once were such And lastly it must stirre vp a feruent loue to God who in this most pittifull case loued vs and gaue such a guist and remedy to vs and for vs. Tim. What was that gift whereby God doth expresse his loue vnto vs being so sinfull and wretched Sil. No lesse then Christ his owne and onely begotten Sonne which is the greatest and best guift that the most great and good God could bestow vppon mankinde the reason is because it is more worth then all the world for it is himselfe in the person of his Sonne therfore the greatest Also through this gift all other gifts are made good and profitable to vs which else would bee so many curses Therefore the best cause that moued him to bestow such a gift vpon vs was the good pleasure of his will which here and elsewhere is called his loue Iohn 3 16. 1 Ioh. 4. Tim. What did we learne by this that God would witnes his loue by such a fruit of it and gift Sil. That our loue must be like the loue of God that is an effectuall and fruitfull loue not in purpose onely and goodwill but in effect as wee are able to expresse it Secondly that as God declareth his great loue and that to his enemies so after his example wee should out of loue do good to our enemies whereby we are knowne to be Gods Children Luke 6. For euen Infidels and the most wicked persons they will loue such as loue them Math. 5. Tim. What doth this meane which is added According to the time or at his time Silas It meaneth thus much euen that fit and conuenient time appointed of his Father called fulnesse of time Gal. 4 4. and his houre John 5 25. for God hath his times appointed for all his workes Eccl. 3 1. Tim. What followes of this Silas That Christ could come neither sooner nor later then hee did Secondly it commendeth the more Gods loue
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
doth this text contayne Sil. It containes a conclusion drawne from the circumstance of time wherein Christ shewed his loue by dying for vs while yet wee were sinners and enemies the summe whereof is thus much If Christ out of his loue dyed for vs being wicked nowe beeing through faith in his death and bloudshed iustified hee will much more saue vs from eternall punishment Tim. How is this conclusion amplified and enlarged in the 10 verse Sil. By comparing vs with our selues and Christ with himselfe according to diuers estates after this sort Before we beleeued we were sinners vng odly and enemies nowe wee are made friends and iustified Christ once dyed and by his death wroght much for vs now he liueth an eternal life and raigneth with his Father and can doe more for vs for if Christ by his death could doe so much as when wee were enemies to make vs friends and to iustifie vs being vn godly now that we are friends and he is aliue raigning in heauen hee is much more able to bring vs to felicity and glory Tim. Now we haue heard the scope sumnie and order of this text let vs heare the words expounded and tell vs what is heere meant by his bloud and by iustified Sil. By his bloud is meant the whole death and sufferings of our lord whether they were felt in soule or body and by being iustified is to bee acquitted from our sinnes and to bee accounted perfectly iust with God by Christs death and obedience imputed Tim. Doth Christ his obedience to death Iustifie vs alone without any other thing Silas Wheresoeuer iustification is spoken of there Christ and his bloud or death if faith bee not named are to be vnderstood with respect to faith which apprehends and applies it and on the contrary where faith is named and not Christ it hath reference to Christ. This doth appeare to be so first by those plaine places where it is said we are iustified by faith in Christ. Secondly by comparing Gen. 12 3. and Gal. 3 8. together also in this present Text in the particle Now which implieth that before while they were vngodly and vnbeleeuers they were not iustified Tim. What then do ye thinke the meaning of these wordes to bee Silas Thus much wee are iustified that is wee are freed from the guilt of our sinnes and accepted for righteous with God by his bloud that is through faith whereby we beleeue the bloud of Christ to bee shed to death for vs and those other thinges which he suffered to be suffered for our sinnes Tim. What is meant heere by wrath Silas Not onely all iudgements heere inflicted vpon the vnrepentant world but an eternall paine or punishment in the world to come proceeding from a iust and wrathfull God offended with mans sinne Tim. What learne we by this Sil. Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destruction of his creature but to feare it more then Hell for Gods wrath and displeasure is the greatest euill Tim. What is meant by being saued Silas Two things first our deliuery from the gulfe of perdition Secondly the keeping or preseruing of the faithfull vnto heauenly blisse Tim. But we are saued when we first beleeue and haue our sinnes forgiuen vs and are regenerated by the spirite of Christ as Christ said to Zacheus at his conuersion This day saluation is come to thine house Luke 19. Silas True that is the beginning but Paul speaketh heere of the toppe and perfection of our saluation which is the glorifying of vs in Heauen Tim. What learne we from this Silas That both the entrance and end the first beginning and last consummation of our saluation is from Christ by faith therefore they rob Christ of his glory which attribute any part of their saluatiō to any other as all sects doe saue true Christians Tim. What things were considered in the tenth verse Sil. A three-fold estate of Gods Children the first is of corruption they were enemies The second is of Grace they are iustified and reconciled The third is of Glory they shall be saued There is a fourth not named heere to wit the estate of innocency by creation Euery true Child of God must passe through all these Tim. What else is to be considered heere Sil. A two-sold estate of Christ one of humiliation he was dead the secōd of exaltation he now liueth In the former estate Christ merited for vs as our High-Priest in the latter he effecteth and applieth vnto vs all his merites as a King daily working and bringing vs towards the saluation once merited Tim. What doe ye gather from this Sil. This comforte that true beleeuers which haue their sinnes forgiuen them by Christ they haue good hope that they shall certainly bee saued the reason is plaine for if Christ by the merit of his death being beleeued in could set the elect being enemies in the estate of saluation now that he liueth surely hee is able by his power to set them being friends and reconciled in the possession of saluation Secondly from hence are reproued such as say that true beleeuers may fall from grace and perish also such as teach that they ought continually to doubt of their saluation as the Papists do teach Lastly it reproueth Gods Children which doe yeeld to doubtings of their owne saluation For this is an iniury vnto Christ as if he were not strong enough to saue them whom he was sufficient to reconcile This is a most excellent place for the infallible not probable and coniecturall as Romanists speake certainty of glory and perseuerance in grace Lastly wee are taught by example of our heauenly Father to make atonement with our enemies DIAL IX Verse 11. And not so onely but we reioyce concerning God by Iesus Christ our Lord by whom we haue receiued the attonement Tim. WHat doth this Text offer vnto vs Silas An amplification of that which was said before in the thirde verse of this Chapter to which it must be 〈◊〉 after this sort He had said verse second We reioyce vnder the hope of glory Then verse third he added a correction Not so but we reioyce also in tribulations now in the eleuenth verse he ioyneth a third member of glorying or reioycing not onely so but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much seeing we haue God reconciled vnto vs by Christ euen vnto our certaine and assured saluation in heauen wee reioyce not in our hope of glorie to come nor in afflictions present but especially in the knowledge Faith of this great grace and fauour of God the father vnto vs through his Sonne Tim. What be the parts of this Text Silas First a dutie to reioyce Secondly the cause heereof because God is reconciled and become our Father in Christ. Thirdly the meanes how we attaine this reconcilement in that we receiue it to wit by our faith in
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
this condemnation vpon vs all Sil. By the guilt of one offence which Adam did being imputed and reckoned vnto all his progeny Tim. Should this one offence without any more haue condemned and adiudged vs all to destruction eternally Sil. It should so for the Apostle in the words of trueth doth auouch it and that not without good reason for this is reason enough that it was Gods wil to haue it so whose will is neuer seuered from reason and Iustice for there is no iniquity with God Psal. 5. 4. and Psal. 45 7. Tim. What may we learne hence for our instruction Sil. That sinne is no ieasting matter and the offence of diuine iustice is no light thing but the most dreadfull euill in the world Secondly that infinite misery by due desert lies vpon euery man that is condemned not onely for Adams fault but for so many thousand sins as himselfe hath done in his life time Tim. What is meant here by iustification Sil. An acquiting or absoluing of sinners from all their faults both Adams and their own and pronouncing them iust from God adiudging them woorthy of eternall life through Christ whose fulfilling of the law in his obediēce and death not onely maketh himselfe iust but causeth also all-his members to bee absolued from all sinnes and to be pronounced iust so soone as they are conuerted and do beleeue Tim. What doth follow hereof Sil. Thus much that fithence the iuftice of Christ freeth vs from Adams offence and al our sinnes added to that and more ouer maketh vs iust before God when we be sinners so as wee stand before the tribunall seat of God not only without all manner of sin but decked with absolute righteousnesse according to our estate and degree which wee had by creation therefore it is true that the grace of God hath abounded aboue the fault of Adam But seeing Adam by his offence corrupted vs all and spoyled both vs and himselfe of perfect innocency and moreouer that all other sins come in by him and his one offence it should appeare that the good which Christ hath brought doeth not exceed the hurt we take from Adam but that they are equall at the least as much guilt and hurt by the one as benefit by the other Silas It is true that we haue lost a perfect righteousnesse in Adam but yet the person of Christ considered we haue a more excellent righteousnes from him which bringeth vs to a blessed life in Heauen Secondly it is also true that all other sinnes do come from originall sinne yet they are not of necessity knit vnto it for then all men should haue the selfe same sinnes euery one should doe such sinnes as others doe Abell should haue done murther as Cain Iacob should haue been prophane as Esau Peter should haue beene a Traitor like Iudas c. which is not so Therefore other sins of our life though they spring from the roote of birth-sinne yet our sclues are to be blamed for them as being done by our owne election and consent Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams but from innumerable heapes brought in vpon that by our owne deliberation and counsell and so excelleth it very farre for to take away many sinnes is more then to bring in one offence and a righteousnesse which consists of many good acts as Christs doth is more excellent then one sinneful act such as Adams transgression was Tim. But all are made sinners and condemned by Adams offence so are not all iustified and saued by Christ therefore Adams sinne exceeds the grace of Christ. Silas The power and force of Christs righteousnesse aboue Adams offence respects not number of persons but worthinesse and number of effects which are more and also more worthy from the righteousnes and grace of Christ. For first it blotteth out Adams sinne and all others as touching guilt Secondly it breaketh the strength and rage of sinne Thirdly it reformeth the heart to new obedience and giueth interest to perfect glory Tim. But for the number may it not be truely saide in some sence that as many be saued by Christ as perished by Adam Silas It should seeme that it may in this sense onely Infants which dye in their infancy do perish by original sinne and not all they but such onely as are not elect such as be men and perish do perish for their impenitency and continuance in actuall sinnes and not onely for their birth-sinne Whereas all that be saued whether infants or men are saued by the grace of Christ onely Adde here-vnto that touching such as do perish Christ were sufficient to saue them as most Diuines affirme but because God will not saue all therefore his grace hath no effect in them for being not ordained to life neither are they ordained to faith whereby the righteousnesse of Christ is laid hold on yet they worthily perish for their sinnes which they willingly doe O Israel thy destruction is of thy selfe Tim. What is the instruction from all this Sil. That the grace of Christ hath ouercome sinne as Conqueror ouer it for else sinne would ouercome all the elect also the Scripture witnesseth so much to wit that Christ is stronger then Sathan or sinne Tim. But sinne shall abide in the regenerate Silas Yet it cannot hurt them because it is taken Prisoner and broken in the strength of it also the faithfull are commanded to beleeue the remission of all their sinnes by Christ. Tim. What vse of all this Silas In this necessary Doctrine consists all Christian comfort and assurance of hope therefore it is that 〈◊〉 so much urgeth it DIAL XIIII Verse 17. For if by the offence of one death raigned through one much more shal they which receiue that abundance of grace and of that gift of righteousuesse raigne in life through one lesus Christ. Tim. VVHat doth this text contayne Sil. A repetition of the former matter touching the excelency of the grace of Christ aboue the sin of Adam somewhat more fully and plainly set forth Tim. What is the substance of this 17. verse Sil. This that if Adam could powre sinne and death into men so as they raigned or had rule in them much more is this to be granted to Christ that he can giue grace righte ousnesse and life and that liberally and so plentifully as to make them also euen to raigne in his members Tim. What contraries be here expressed Sil. Three offence and righteousnes death and life Adam and Christ. Tim. How is the grace of Christ amplified and set foorth Sil. Three wayes first it is called aboundance of grace which is more then barely to say grace Secondly gift of righteousnesse which is more then to say barely righteousnesse Thirdly raigne in life which is more then to obtaine life Tim. But what new thing hath this verse differing from the former Sil. First it expresseth the meanes how the righteousnesse of Christ becommeth ours
Righteous Tim. WHat doth this Scripture containe Silas First a rehearsall of the comparison betweene Adam and Christ begun in the twelfth verse Secondly a laying forth the ground of this whole comparison Tim. Declare the comparison as it is rehearsed in the 18. Verse Silas As by the offence of one Adam guiltinesse came ouer all men to make them subiect to death so on the contrary part the righteousnesse of Christ imputed to beleeuers through Gods free fauour iustifieth them that they may become partakers of eternal life Or thus as by Adam guiltinesse came on all men to death eternall so by Christ righteousnesse is giuen to all beleeuers vnto life eternall Tim. What is the ground of all this comparison Silas That Adam and Christ by the decree of God are not as two particular persons but as two rootes or stocks or heads of all mankinde that as out of the one springeth sin and death by Nature so out of the other springeth righteousnesse and life by Grace Tim. Whereunto tends all this Silas To make vs to vnderstand that we are iustified not by our owne workes but by Faith in Iesus Christ. For hauing in our selues by meanes of Adams offence guiltinesse death how can our workes iustifie vs and if they do not then Christs his obedience apprehended by faith must be our Iustice before God Tim. Now let vs expound the words and gather instructions What doth he meane heere by the offence of one Silas The sinne of Adam which was but one sinne as himselfe was but one person Tim. What learne yee by this That guiltinesse came on all men to condemnation Sil. That there is not one that came of Adam by naturall generation which escaped the condition of sinne and death Christ onely is exempted who was conceyued by the Holy ghost and not by the seede of man Tim. What do ye obserue heerein Sil. This namely how dreadfull a thing the offence of Gods Iustice is when but one sinne done in a moment could wrap a world of men in euerlasting death and paine Tim. What learne ye heereby That the Iustifying or righteousnes of Christ is set against the offence of one Silas That as the offence is without vs which makes vs all guilty so is the righteousnesse which iustifies vs not in vs but in Christ. Secondly that iustifying is an absoluing or acquitting vs from guilt and condemnation Tim. What meanes he by all men Silas All the Children of God which beleeue whereof there is an vniuersality as there is an vniuersality of the Reprobate Tim. Why doth he ioyne life vnto Iustification Iustification of life Sil. Not onely by the custome of speech peculiar to the Hebrewes but to teach that life is knit to righteousnesse and heereof it is also that faith and life are so often ioyned together because it is by Faith that wee take hold on righteousnesse which bringeth with it life as a proper and necessary effect Tim. What learne yee generally out of the whole 19. verse Sylas That Adam and Christ are not to be considered of as other particular persons bee but as two heades or rootes of all mankind which depend on them Tim. What seuerall and speciall things do ye now learne out of the 19. verse Sylas That Adams offence was disobedience to Gods word Secondly this disobedience ought to be familiarly known and what hurt we get by it therefore by an excellency called that disobedience as exceeding al others both for the quality and effects Thirdly this disobedience is communicated to all men to the making of them sinners which is done by an action called imputation and so it is euery mans owne sin no lesse then Adams Fourthly that distrust or doubting is the roote of all sinne and so to bee greatly taken heed of Adams fall began at doubting that carried him to disobedience Fiftly that wherein we disobey Gods will therein we bewray old Adam whose children wee shewe our selues to bee by our disobedience against Gods blessed commandement Tim. What do ye call disobedyence Sylas It is a vice which causeth vs not to beleeue God promising or threatning nor to obey him forbidding nor commanding either because the commandements be troblesome or because we cannot see the reason of them Tim. Now tell vs what was that whereby righteousnes and life entred into the world Sil. The obedience of Christ Iesus Tim. What is obedience Sil. It is a power by which a godly man is ready to do and to obey the will of God though the reason of it bee not vnderstood nor it appeare to be any way profitable Tim. Wherein did Christ shew his obedience to God Sil. Throughout his whole life doing alwayes in all things what his Father appoynted without any regard of men but especially in his death wherin he submitted himselfe wholy to the will and pleasure of his Father Tim. Is the actiue obedience of Christ in fulfilling the morall law by doing it necessary vnto the iustification of a sinner before God or his passiue obedience in sufferiug death doth it alone iustifie vs for the Scripture ascribeth our purging remission of sins and saluation to his bloud and death in many places it may seem that Christ kept the Law not for vs but for himselfe to make him a meete high Priest Sil. Iustification hath two parts First the forgiuenesse of sinnes secondly the making of vs iust For as we owed vnto God a satisfaction by death for the breach of the Law so we were bound to performe subiection to God with all power of body and soule and all the might of those powers euen from the time of our being Therefore as we needed the passion of our Lord to discharge the first debt of paine and punishment so the other debt of homage and conformity to the will of God was answered in the obedience of his life that so we might not onely escape death but finde an entrance into life eternall which without perfect obedience to the commandement might not bee granted according to the tennor of the Law Doe this and liue Leuit. 18 5. By which words it is plaine that by meere passiue obedience wee could not haue possession of life which is promised to doing all that is required in the Law for euen Christ himselfe by his doing the Law may claime and challenge eternall life and it cannot be denied him in rigor of iustice because hee fulfilled the condition of workes enioyned by the Law and how should we think to haue life without the Law done which not beeing possible by our selues therefore Christs obedience in his life must be imputed to make vs capable of life For seeing euery iote and tittle of the Law must bee done Mat. 5 18. therefore the sum and substance much more Now the summe of the lawe is to loue God with all our harts c. and this cannot be done by vs which are sinners then there must be a translation of the lawe from
vs in our persons vnto the person of our mediatour who must do euery iot for vs therefore he saith it behooued him to fulfill all righteousnesse Math. 3. and that hee is the end of the law for righteousnes Rom. 10 and hath made vs iust by his obedience as in our text and became subiect to the law to redeeme vs which were obnoxious to the law Gal. 4 4. 5. And indeed seeing Christ himselfe was giuen vs and that he was borne for vs wrought miracles suffered death arose ascended c. how must not his life also be ours Againe is it not written that Christ was made our sanctification as well as our righteousnesse and our righteousnesse as well as our redemption 1 Cor. 1 30. Moreouer he that continueth not to doe all things contained in the law is accursed Deut. 27. last verse Where of it followes that if any wil auoyd the curse of the law he stands bound constantly from his conception till his death to keepe the law which forsomuch as none can do by himselfe therefore all the contents of the law must be accomplished by our surety or else no escaping the curse Besides if the actuall obedience of Adam made vs sinners howe should we be iust without the actuall obedience of Christ and it seemes that Christ should be but halfe a Sauiour only suffering and not doing things pleasant to his Father for vs. What meaneth that that Christ sanctified himselfe for vs Iohn 17. and who knowes not that it is written of Christ that hee came to doe his Fathers will Heb. 10. Whereas Scripture attributeth our saluation to his bloud that is a Synecdoche a part put for the whole likewise where iustification is placed in forgiuenesse of sins Rom. 4 5 6. and the bloud of Christ shedde beeing his chiefest obedience as it comprehends the rest that went afore so it excludeth onely legall sacrifices as not meritorious Tim. Is not this a speciall marke of a good Christian to follow the example of Christ his obedience in our doings and sufferings Sylas It is so hereby men are knowne to be Christians if after Christs example they doe indeuour to doe the will of God and not by their profession only which may be in an hypocrite Tim. Why doth hee say many shall bee made iust and not in the present time many are made iust Sylas Because this obedience is giuen to the elect at what time they shall liue in the world and beleeue DIAL XVI Verses 20 21. Moreouer the law entred thereuppon that the offence should abound neuerthelesse where sinne abounded there grace abounded much more That as sinne hath raygned to death so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord. Tim. WHat doe these words contayne Sylas The Conclusion of the whole treatise of Iustification by faith Tim. What is the matter of the conclusion Sylas In the conclusion he doth meet withall and make answere to a secret obiection made in the behalfe of the law The obiection is this that if the obedience of Christ be our full righteousnes before God without the works of the lawe then to what end doth the law serue To which the Apostle doth first propound his answere barely verse 20. and nakedly that the law was giuen first to encrease our guiltinesse Secondly that the grace of Christ thereby becomes more glorious the which the Apostle doth enlarge by a comparison of contraries verse 21. sinne and death set against righteousnesse and life as contrarie one to the other the sum of which comparison is thus much that as sin preuailes to make all guilty of death so the righteousnesse of Christ beeing freely giuen to the beleeuers doth preuaile much more to make them partakers of eternall life Tim. Now expound the words what is meant by the Law Silas The morall Law contained in the ten commandements Tim. In what meaning is it said it entred thereuppon Sil. The Apostle meaneth that it came in and entred vpon Adams offence which had made vs guilty of death that wee might become more guilty Some expound and say it entred beside the promise of grace as the more principall doctrine Tim. Was this the purpose of God in giuing the Law to encrease our guiltinesse Silas No not so the Apostle doth not note the intention of God with what purpose he gaue it but the euent that did follow the giuing of the Law that thereby our offence did more abound Tim. In what respects is offence and sinne said to abound by the Law Silas In these respects First because a Law beeing giuen sinne was made more grieuous now by the breach of it Secondly sinne is more stirred vp and irritated by the Law our nature desiring the things that are forbidden it Thirdly the Law doth affoord vs a clearer sight and knowledge of our sinnes which were more manifested vnto vs by the Law as may bee made plaine vnto vs by these comparisons first of a Glasse which makes vs see the spots of our face what they be and how foule they bee Secondly of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order and could not be espied in the darke So by the law we come to vnderstand what our sinnes be and how greeuous they are Tim. Tell vs now what is meant by Grace Silas The fauour of God in the free forgiuenesse of all sinnes by the merite of Christ his obedience Tim. In what sense is it said that grace abounded Silas In respect of vs and of our knowledge for by the forgiuenesse of our many and great sinnes the mercy and fauour of God in Christ did appeare most manifestly vnto vs and is more fully and famously knowne Tim. By what similitude may this be declared vnto vs Silas Of a skilfull Surgeon or Physition who by curing and healing great and desperate wounds and diseases doth not get more skill but doe more manifest their skill which they had Secondly of a most kind Prince or father who by pardoning some great faults of their Children or subiects do so much the more make known their clemency and kindnes by how much their offence was more heynous in like manner the more and fouler the sinnes be which be forgiuen vs of God the more plentifully doth he declare his grace From whence we learne first that wonderfull is the wisedome and goodnesse of God that can turne such a thing as sinne is to the praise of his grace as Dauids fall Psal. 51 1. and Peters deniall Luke 22 32. Secondly it affoordeth a great comfort to great sinners so as they feele their sinnes beleeue in Christ for whatsoeuer their sinnes be there is mercy with God more then to counteruaile them grace in Christ is more able to saue then Adams sinne to condemne Thirdly God suffereth men to abound in sinne with a meaning not to destroy them therefore but to poure and shew forth his goodnesse more richly
The power of God which was then chiefely declared to his glory when Christ was raised from the dead and in vs it is shewed manifestly when casting away sinne we liue vncorruptly and holily Tim. What is signified by newnesse of life Silas The blamelesse life of Christians or purenesse of liuing Tim. By the word Walking what doth he teach Sil. That of a pure and blamelesse life there be certain degrees as in walking there is a going forwards to a certaine place so there must be a profiting in Christianity more and more Tim. Thus farre of the parts now tell vs the true and proper cause of our Sanctification Silas Our communion with Christ Iesus dead buried and raised againe or our fellowship with the death buriall and resurrection of Christ which is meant by those phrases of being baptised into the death of Christ and of being buried with him heereby signifying vnto vs thus much both that Christ when hee dyed and was buried was in our stead as our surety and also still communicateth the merite and vertue of his death and resurrection to such as are one with him for the destruction of sinne as well as for remission Tim. Shew vs this more plainly what your meaning is Sil. They which are the members of Christ by faith there is a power and vertue deriued and conueyed into them from his death and buriall for the beating downe and consuming the strength of sinne and from his resurrection to the quickning and raising vp their minds and wils to the study and loue of godlinesse Tim. Tel vs now distinctly and particulerly how doeth the death of Christ auayle to the mortifying and killing of sin Sil. Thus Christ Iesus consists of two Natures hee is God and Man as man hee dyed Now the power of his Godhead did in his death vphold his manhood from sinking and gaue merit to his death and the same Diuine power workes in his members for mortifying sin thorough his death Tim. How doth his buriall profit to the buriall of sinne or to progresse of mortification in vs Silas Christes bodie buried was by his diuine power kept from corruption in the graue and that verie power of Christ buried workes the continuall wasting of sinne that it may dye by little and little in his people Tim. Shew vs now how our raising to a newe life is effected by Christ his resurrection Sylas That diuine power that raised the dead bodye of Christ out of the graue worketh in the elect the resurrection of their soules from the death of sinne to the life of righteousnesse Tim. What doth follow of all this Silas First that Christ is a Sauiour not by merit onely but also by vertue and efficacie Secondly euery christian that desireth to partake in the merit of Christs death for Iustification must labour to haue fellowshippe with him in his death for mortification and to feele the Vertue of his resurrection vnto newnesse of life Thirdly such as haue fellowship with his death for the leauing of sinne with a hatred of it and with his resurrection for the leading of a godly and a iust life out of a loue vnto God and to his Law do thereby declare that they are one with Christ himselfe grafted in them Tim. How is our Sanctification made knowne to a Mans selfe and vnto others Silas By two pledges and testimonies the one inward the other outward the inward is the change of our affections when the heart loatheth the sinnes it was wont to loue and striueth against them and loueth such Vertues and duties as once it did abhorre endeauouring to do them with a desire to please and glorifie God The outward pledge is baptisme which is no empty bare but a powerfull pledge and instrument thereof Therefore it is said We are baptized into his death that is to say it is an effectuall pledge of our fellowship with Christ in his death aswell to Sanctification as to Iustification Tim. Declare how Baptisme is a pledge of our sanctification in all parts of it Silas The holy Ghost by the water of Baptisme being sprinkled vpon the childe as by an instrument not onely sealeth but worketh Sanctification by linking knitting the elect nearer vnto Christ from whome they draw vertue and power not onely for the mortifying the burying of their sinnes but for the pleasing of God in a new course of life Or thus the death of sinne is effectually represented by the water cast on vs at our baptisme and buriall of sinne by our being vnder the Water and by our comming out of the water is signifyed our arising out of our sinnes to a better life thorough the power of the holy Ghost applying Christ his death and buriall for the beating downe of our corrupt Nature and his resurrection or our quickning to godlinesse of liuing Tim. Then the power of Baptisme dependeth not vpon the Element of water or on the Minister or actions performed in the ministration Silas No surely but vpon the ordinance of Christ appointing it to be a pledge of remission of sinnes and repentance and vppon the Spirite and diuine power of Christ working by his ordinance a straighter Coniunction betweene himselfe and the elect beleeuers Tim. Whereof should this put vs in minde Silas That such parties as are baptized are much beholden to God for such a testimony and instrument of his grace and in this regarde stand bound to depart from sinne and to liue godlily especially hauing made a solemne Vowe and couenant in their Baptisme that they will not serue sinne in the lust thereof but God in keeping his word and doing his will therein reuealed to the vtmost of that Grace which they haue receiued DIAL III. Verse 5. For if we be planted with him to the similitude of his death so shall we bee to the similitude of his resurrection Tim. VVHat is the drift of this Text Silas To make it manifest that the power grace of dying to sinne and walking in a new life is deriued and borrowed from Christ Iesus Tim. How is this declared and made plaine Silas By a similitude or comparison of planting For as it fareth with a grift translated from an old stocke into a new so is it with elect beleeuers As the grift liueth groweth and fructifieth by the iuyce drawne from the new stocke into which it is planted so the elect beeing taken out of the olde rotten stocke of Adam and planted into that Noble stocke Christ Iesus they participate of his heauenly Spirite by whose vertue applying the death and resurrection of Christ to them they receyue power to die to sinne and to liue to God Tim. What is meant by the similitude of his death and resurrection Silas Thus much that what was done in Christ by nature must be likewise done in vs by Analogie or proportion as thus Christ dyed naturally so wee must feele in our selues a dying of our sinnefull desires as hee rose againe out of the graue so
deserued the Holy-Chost for vs to crucifie that is to pull downe the strength of sinne that though it be yet it may not rule in vs. Tim. But how may we vnderstand this where it is written that our olde man is crucified with him sithence the death of Christ was past long before this how then crucified with him Sil. Wee are to vnderstand it thus that when Christ suffered vpon the Crosse the corruption of our nature was imputed to him as to our surety who once bearing the punishment of it doth not onely for euer take away the guilt from vs but doth daily by his spirit which by that death he merited for vs kill and crucifie that our olde man that it may not raigne in his members therefore it is heere written in the present time that our olde man is crucified with him to teach vs that howsoeuer his death was but once suffered yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith therfore he is said in Hebrews to haue purchased eternall redemption Tim. What instruction for manners and amendment of life will arise from hence that our old man is crucified with Christ Silas First wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it sithence it was that which nayled Christ to the Crosse. Secondly we must labour to feele the vertue of Christ crucified in the mortifying of sinne and then wee may assure our selues of the benefit of Christ crucified in the forgiuenesse of sin Lastly as Christ gaue himselfe wholly to the crosse for our sakes so ought wee to striue against all and euery sin not bearing nor nourishing any one sin but keeping vnder one as well another seeing Christ spared none of his members and parts of his body which were all and euery one payned for our sinnes euen from his head to his feet Tim. What doth this word body of sin signifie Sylas The whole man Body and Soule as he is borne of his parents and comes into the world corrupted by sin and albeit not the body alone but the whole man through out in his minde will affections and all bee infected with sin yet for good reason doeth the Apostle liken sinne to a body calling it the body of sin that is sin which is as a body First to teach vs that sin is a thing subsisting and of force in vs. Secondly because it hath innumerable lusts as it were so many members annexed to it Thirdly though sin bee seated in the Soule yet the desires of sin are executed by the members of our body as by instruments Lastly because sinne is conuayed into the soule at the first by meanes of the body Tim. What is it to destroy the body of sin Sylas Quite to abolish it and to take it out of our nature that it should not be at all but this thing is not performed during the time of this life it is still in doing and certainly shal be perfected in the end of our life therefore it is said to be destroyed as if it were already done this is the end and marke that Christ aymes at in the worke of our sanctification which we are stil to striue toward thogh we cannot attaine it while we liue hauing sin still abiding and dwelling in vs howbeit the spirit of sanctification so farre preuaileth against our sinnes as that they cannot rule in vs and make vs henceforth to serue sin as we were wont to doe before our sanctification Tim. ' Declare vnto vs now what it is to serue sin Sylas It is to do that willingly which sinne would haue done when men doe freely and readily execute by the members of their body that which sin desireth and lusteth and on the other side the not seruing of sinne is when the motions and desires of sin are not obeyed either in wil or worke but be cast out of our thoughts words and deedes as much as may be Tim. What is the difference betweene the hauing of sin and the seruing of sin Silas Such as is betweene the hauing of a naughty seruant and the suffering him to rule all in the family Euery godly man hath sin but hee keepeth it vnder as a seruant or slaue not suffering it to command or beare rule in them The wicked they both haue sin and serue sin because they resist it not but suffer it to beare rule in them as a Lord or King carrying all the powers of body and soule after it mightily Tim. Seeing some men do fulfill some motions of sin which yet do not serue sin and others do abstayne from some acts of sin which yet doe serue sinne how then may it be known who serue sin and who do not Silas The seruice of sin is manifested by the obedience to the desires and lusts of sin as it is written His seruants we are to whome we obey and this obedience is manifested by yeelding vnto sinfull thoughts in consent of our will and in practise of our life Also by striuing for our lusts and defending of them by hating and disliking them which reproue vs by louing such as sooth and flatter vs in our euill wayes by vpholding and mantayning sinne in others by giuing fauours and appoynting rewardes vnto sins and vices Tim. But some there are which outwardly reeld obedience vnto the word who yet are seruants of sin how shal they bee discerned of themselues and others Sylas They are to bee discerned and knowne by these markes following First though they do in their outward actions yeeld obedience to the word yet they doe still retaine the yoak of sin for they loue not those duties which yet they do for sinister respects of profit or prayse or pleasing themselues or others and those sins which they leaue vndone yet they still like them in their hearts as the people of Israel being deliuered from the bondage of Tharao looked back into Egypt in their thoughts wishing themselus there againe so it is with these men they leaue the outward act of sin and yet loue sin hauing their hearts set vpō it Secondly the seruants of sin though they forsake many sins yet not all their sins they stil keep some beloued sin either of their trade or of nature which they serue as their mistresse and though they do sundry duties touching the outward deed yet they leaue vndone some duty as necessary as any which they doe because it crosseth their lustes Thirdly those sinfull actions which they doe forsake and those good duties which they doe persourme they doe but for a time for they are soon weary of well doing and returne to their sins as a dogge to his vomit Lastly they that be the seruant of sin both in the good which they do and in the euill which they would doe they are ledde and driuen by corruption that is the ground-work and beginning of all their actions they walke after the flesh not after the spirite
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
the first bee more easily cured whereas being let run too long they growe desperate and cureles Also of Fields and Gardens where the weedes beeing neglected too long will ouergrow the corne and good hearbes Lastly of warriours who set vppon their enemies where they finde them feeblest so sin being in time resifted ere it get hold on our will or break foorth by the members of our body is kept from bearing rule ouer vs and held vnder as a slaue and vassall Tim. What other meanes are there by which sinne must bee kept from raigning Silas This forenamed meane hath other subordinate meanes as helpes thereunto when God will worke by them First meditation on the word read and heard Secondly exercise of priuate prayer and daily confession of knowne sinnes Thirdly admonition of the godly Fourthly Christian fasting Fifthly auoyding the occasions of sinne and the company and counsell of wicked men Pfal 1 1. and 26 4 5. Prouerbs 1 10. DIAL VII Verse 13. Neyther giue ye your member as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnesse vnto God Tim. WHat is the summe of this Text Silas It hath an illustration or further setting forth of that which was taught in the former verse by a borrowed speech from warriours or Souldiors which beare weapons in defence of those Kings or Lords vnder whom they serue Whereby the Apostle giueth vs thus much to vnderstand that as kings are maintained in their Kingdome by the ready obedience of their subiects in peace and by their willingnesse to fight for them in time of warre so the raigne of sinne is furthered by the same meanes and hindered by withdrawing these meanes that is by not obeying nor fighting for the lusts of sinne as a King must needes fall and come downe when his Subiects will not obey him nor beare weapons against his enemies Tim. What is meant by Giue Silas It is as much as to exhibite and voluntarily to present our selues before sinne to doe the lusts of it as Souldiours of their owne accord shew themselues in presence of their Lords and Generals to take commandement from them Whereby we are put in minde that we are so ready and prone to go after the motions of sinne as no seruant is more ready to doe his maisters will We doe naturally offer our powers of body and mind to receiue commandements from sinne as from a Generall and Commander Tim. What is meant by Members Silas It signifieth all faculties and powers of body and soule euen our whole selues as it is expounded in the next part of this verse and the reason why the Apostle doth call our members Weapons it is to agrauate the matter euen to teach and shew thus much vnto vs that when we put soorth that strength and force that is in vs to striue for the lusts of sinne to execute them therein we doe fight against God and in Giant-like manner beare weapons against Heauen though sinners thinke not so as if he would prouoke the Almighty vnto battaile as the Philistims waged war against the israelites so our peruerse rebellious nature with her faculties fighteth against God Tim. What is meant by sinne and why is vnrighteousnesse ioyned with it Silas By sinne is meant the naughtinesse of our nature springing from the first sin of our parents wherwith the Apostle doth yoke vnrighteousnesse in this place to teach vs that we can doe no sinne but that therein wee shall deale vnrighteously with God whom wee disobey and dishonour with our selues whom we defile and destroy with our neighbour whom we hurt in body soule name or goods or with all three actions Tim. Now that ye haue expounded vnto vs the words tell vs what we are further to learne out of the former part of this verse Sylas These two things fi st what all men would doe naturally if we were left to follow our owne corruption namely this wee would breake out into open rebellion to make warre against God in defence of our sinfull lustes as mutmous souldiours and 〈◊〉 beare weapons against their lawfull Captaine or Soueraigne And this indeed is the estate of all natural vnregenerate men howsoeuer 〈◊〉 perceiue it not all the powers that bee in them doe fight against God not a sinew nor a vaine of theirs but it warres against their Creator as Achab sold himselfe to doe wickednes and the Ephesians sinned with greedmes which is a most perillous estate wherein a man if hee could chuse 〈◊〉 not liue a minute of an hour for a million of worlds For if it bee a dangerous matter for a Subiect to rise vp in armes against an earthly King how extreamly dangerous must it needs bee to 〈◊〉 〈◊〉 against the King of Heauen who in one instant can destroy both body and soule in hell 〈◊〉 Secondly wee learne hence what it is that euery child of God by grace may doe and ought to doe to wit to striue and fight most willingly not for the lustes of sin from the tiranny whereof they are deliuered but to do the will of Christ Iesus their new Lord to whome they are subiect in respect of creation redemption conseruation and dominion Tim. Come nowe vnto the latter part of this sentence and tell vs what is meant by your selues and by giuing your selues vp to God Sylas Body and soule with all the saculties of both which we doe giue vnto God when wee are ready to take knowledge what is the will of God and to liue thereafter fighting now as much against sinne as wee were wont to striue for it Tim. But how can we giue our selues to God seeing we our selues can do nothing it is God must do all in vs. Sil. This text speaketh to regenerate persons and these are saide to doe that which Gods grace makes them able to doe Secondly Gods grace and mans indeuour agree well together as efficient and instrument here our endeuour is called for that wee stirre vp the grace that is in vs and not suffer it to lie still and be idle Tim. What is meant by the dead and what is it to be aliue from the dead Sil. By dead he meaneth those which were spiritually dead in sinne these are saide to bee made aliue when they are raysed vp by Christ from their sinnes to liue the life of grace hauing the spirite of Christ put into them to moue and leade them to do good things vnto his glory in the obedience of his will Tim. What instructions are we to learne from hence Sylas We learne from hence our duty and the reason of it our duty is this that being regenerate we must be as prompt and forward to serue God as other men to serue sinne while they be vnregenerate The reason hereof is equall that seeing God hath made vs nowe aliue by grace that once were dead in sinnes therefore we are bound
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
not vnder the Law but vnder grace God forbid Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Tim. VVHat doth this Text contayne Silas An answere of the Apostle Paul vnto a cauilling obiection made against his former doctrine Tim. First of all tell vs what he meaneth by Sinne when he saith What then shall we sinne v. 15. Sil. By Sinne is meant heere not one act of sin but a continuall course of sinning and it is as much as if it had beene said Shall wee liue or leade our liues in sinne as before verse 2. or shall we serue sinne verse 6. or shall we obey sinne This then is the meaning of the obiection Shall wee giue ouer our selues licenciously to sinne because wee are not vnder the Law but vnder Grace Which obiection did arise from the ill vnderstanding of the Apostles words For his words were so taken of some as if hee had meant by not beeing vnder the Law our freedome from the gouernment and doctrine of the law and so the bridle being cast loose in our necks we might haue liued as we list which was very farre from the Apostles meaning Tim. What may we learne from this Obiection Silas Our first instruction from this Obiection is to learne how ready and prone sinnefull men bee to snatch vp all manner of occasions which may nourish liberty in sinne peruerting holy doctrine to this end therefore al men must watch ouer their owne hearts being naturally bent to these crooked shifts auoyding the company of sinnefull men which affect such naturall licenciousnesse Secondly that the il vnderstanding of things wel taught breeds errors and cauillings and therefore we must take heed of mistaking good doctrine Thirdly that there is no doctrine so sound but one or other will carpe at it wrest it therefore Teachers must arme themselues with patience Fourthly that Ministers of the word must haue skill not onely to teach the truth but how to meet with and conuince such gaine-sayers Tim. Now tell vs what answere the Apostle makes vnto the former cauillations and how the Obiection is wiped away Sylas It is first to be noted that the Apostle doeth not directly answere their cauilling argument which is Sophisticall being a fallacy from the ambiguity of the speech of not beeing vnder the law which the obiectours tooke as beeing meant of a freedome from the obedience of the law wheras the Apostle vnderstood it of the rigorous exaction of the law forbidding euill thinges and giuing no strength to forbeare them but rather prouoking our lusts more after such euils as it forbids Our Apostle therefore contents himselfe to answere the consequent of the argument namely that which was vntruly concluded and gathered from his owne doctrine to witte that we might freely sin this consequent he answereth two wayes His first answere is by words of detestation God forbid in 15 verse hereby teaching vs that all wicked and false things inferred from the worde must bee abhorred of vs. In the second part of his answere he proues the quite contrary to the obiection namely that such as bee not vnder lawe but vnder grace ought not to serue sin but Christ their Lord. Tim. How doth he proue this by what argument Sylas By these two reasons the first is taken from the condition of Seruants in the beginning of the 16. verse This reason standeth thus It is meete that euery one obey him whose seruant he is but all true beleeuers are the seruants of God and not of sin therefore are they bound not to obey sin but God in doing his will Which the Apostle doeth confirme and backe by the testimony of euery mans conscience know ye not that a seruant must obey him that is his Lord and that Christ is your Lord and not sin ye all know this by the light of nature the one and the other ye know by the light of the word Tim. What thinges are wee to learne out of this first reason Sylas First that it is wisedome in the Ministers of the word to build their doctrine vppon knowne and receiued principles of which euery one is conuicted that they are true Secondly wee must iudge of our seruice either to sinne or to God not by our profession but by our practise and obedience if we do fulfill and obey the lusts of sinne then are we the seruants of sin whatsoeuer wee professe or say to the contrary Thirdly that it standes with great reason that a Christians life should be a continuall obedience to Christ because he is our Lord and hath admitted vs to be his seruants who by nature through Adams fall were wholly captiues to Sathan and sin but Christ by his death hath freed vs from this captiuity and addicted vs to himselfe to this end that we should not now serue sin our former Lord but Christ our new maister who hath deliuered vs from sin and Sathan as seruants which paste from one maister to another doe euer please and serue the latter maister Tim. What is the second reason whereby he proues that wee ought to obey Christ and not sin Sylas The second reason of this text is taken from the effects which follow the seruice of Christ and of sin which be death and life whether it bee of sin to death or of obedience vnto righteousnesse This second reason hath two branches and may be thus framed such as obey and serue sin must haue death for their reward therefore wee ought not to serue sin least we dye for it Againe such as obey Christ by doing righteous things shall haue eternall life for their reward therefore wee ought to obey Christ and renounce the seruice of sinfull lusts that wee may liue for euer Tim. What instructions do ye gather from hence Sylas First of all that sin and righteousnes be two contrary Lords as fire and water as God and Mammon loue the one and hate the other Secondly that all men must doe seruice to one of these two Lordes no man can serue both at once because they commaund contrary thinges Thirdly wee learne here the nature of sin that it is repugnant to the obedience of the lawe or vnto righteousnes therefore a filthy vnrighteous and bitter thing Fourthly that the seruice of sin is to bee auoyded as a damnable or deadly thing bringing to destruction in hell and deseruing it Lastly that a righteous life that yeelds obedience vnto God shall end in eternall life though it cannot merite it Tim. But our Apostle hauing said whether of sin to death why did he not likewise say or of righteousnesse to life but saith thus of obedience to righteousnesse What are we to learne by this kinde of phrase and stile Sil. These three things First that this is the righteousnesse of workes to liue obediently vnto the will of God reuealed in his word
euen in regenerate persons is more carnall then spirituall their blindnesse and ignorance being far more then their sight knowledge Lastly it reprooues such Ministers which teach darkly and couertly affecting obscuritie in matter and in maner of teaching and such people as loue to bee so taught loathing simplicity Tim. Now come to the similitude it selfe and tel vs whence it is fetched Sil. From worldly matters wherein it is vsuall for seruants to serue their seuerall Maisters with like diligence and promptnesse which the Apostle doth thus fit to his purpose It is meete that Christians should bee as willing forward and cheerefull in seruing God nowe they are regenerate as they were in seruing sinne before they were regenerate seeing bodily seruants equally please their Lords Tim. What be the partes of this similitude or comparison Silas Two First a proposition contained in these words As ye haue giuen c. In which words is contayned the conditions of that seruice which the elect yeeld vnto sin while they are naturall men Tim. What conditions do ye obserue in their seruice to sinne Silas These foure First they wholly serued sin Your Members that is to say your selues Secondly they serued sinne with all readinesse and with their whole strength Ye haue giuen that is yee haue willingly presented your selues before sinne as a Seruant before his Lord to do his will Thirdly they did and fulfilled not one but all manner of sinne which is meant heere by vncleannesse and iniquity Fourthly they proceeded went forward from one degree of sinne to another To commit iniquitie whereby is meant the outward work of sin and that they rested not in the inward lust and consent of sin Tim. What doth vncleannesse and iniquity signifie Silas Vnder vncleannesse bee contained sins that tend to our commodity and pleasure and vnder iniquity such sinnes by which we are iniurious and hurtfull vnto our Neighbour Tim. What is the secondpart of this similitude Silas It is an application of the former proposition contained in these wordes So now giue your Members c. Tim. What thinges do ye obserue out of the second part of this reason Sil. These foure things First the elect beeing conuerted are bounde to serue God with the whole man Your Members that is your selues Secondly they must do it with great readinesse and alacrity Now giue Thirdly they must serue God in euery duty Righteousnesse which hath our dutie to man and Holines which hath our dutie to God Lastly they must goe forwards and profit daily in godlinesse and in the seruice of God as they did before in the seruice of sin and wickednesse For there is no standing at a stay Men goe backeward which go not forward in goodnesse and the Nature of sanctifying grace is to grow and encrease to perfection as Scripture and all experience teach vs wherein men may take a true triall of themselues whether they bee led by the spirit of sanctification DIAL XII Verse 20 21. For when ye were the Seruants of sin ye were free from righteousnesse 21. What fruite had ye then in those things whereof ye are now ashamed For the ende of those things is death Tim. VVHat doth this Text containe Sil. Two things First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion verse 20. because they were free from righteousnesse The second part is argumentatiue giuing reason why sinne ought not longer to be serued but resisted rather Tim. What is meant by righteousnesse Silas Not the righteousnes of Christ imputed to beleeuers yet they were free from that also but the righteousnesse of workes which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions and it is Gods Image after which man was made in his creation and restored in his regeneration Tim. What is it to be free from this inherent righteousnes Silas To be vtterly without it and void of it and a stranger from it As before verse 17. to bee free from sin signifieth a cleane riddance and deliuerance from all sin touching guiltinesse and rule of sinne so heere to bee free from righteousnesse is to want it and to bee without it wholly but yet not so as if vnregenerate persons had no kinde of righteousnesse for they haue a ciuill righteousnesse which consists in outward workes beefore men thus wee reade of Paul that as touching the righteousnes of the Law he was vnblameable euen then when hee was a Pharisie Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew That except our righteousnes exceed that which Pharisies haue wee cannot enter into the kingdome of Heauen The righteousnesse then which vnregenerate men are voide of it is Christian righteousnesse which is not in externall duties and obseruation before the world but in purenesse and cleannesse of heart before God Tim. What is the instructions from hence Silas First it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne the cause is for that they are vtterly without righteousnesse or grace which should hinder or stoppe their study and course in sinning As an vntamed Colt runncs headlong hauing no rider or bridle to stay him or as Children grow rude and wanton being without Tutors or guides so they which are free from righteousnesse which should bridle their nature must needs sinne Iustily and horribly Secondly it sheweth the miscrable condition of naturall and vnregenerate persons in that they are stript of all grace and so are wholly bound to sinne and kept vnder the heauy yoke of corrupt lustes The darkest night hath as much light as they haue grace the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue which should breede in all naturall men a desire to be out of this estate and a thankfulnesse in such as are already pulled out Thirdly it serues to confute two sortes of men First such as stand for liberty and freedome of will without grace because wee being before our regeneration altogether bondmen to sinne there cannot be therefore in vs any freedome of will unto goodnesse Secondly such as hold workes preparatiue in naturall men disposing them vnto grace whereas they being free from righteousnesse cannot doe any workes but sinnefull and sinnes seeing they merite death cannot dispose them vnto grace and life Tim. What is the other thing contayned in this text Sylas It is an argument to disswade and draw the godly from the seruice of sinne taken from the fruite of sin in this life which is shame and from the end of it after this life which is eternall death The argument may be thus framed All Christians stand bound to auoyd that which is filthy bringing them shame and that which is harmefull breeding their death but sin if it be serued and obeyed it will
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
reward As souldiours endure much in hope of victory and spoile and merchants vppon expectation of a commodity in the end also husbandmen labour hald for a good haruest so should Gods children doe to attaine eternall life at last yea somuch the more and rather because of such an excellent and eternall glory in the end DIAL XIIII Verse 23. For the wages of sin is death but the guift of God is eternall life through Iesus Christ our Lord. Tim. WHat doeth this text contayne what is the scope and summe of it Sylas It proues that death followes sinne because it is the wages which is due vnto it and it also proues that life doeth follow good workes yet not so as death comes after sing for this follows by way of iustice but the other by free fauour Tim. What is meant here by sin by wages and by death Silas By sin is meant the corruption of nature beeing the matter and mother of all sinnes and it selfe a sin and by wages is meant properly victuals paid by the 〈◊〉 omaine Emperours to their souldiours as their wages in recompence of their seruice and by death is meant both natural violent and spirituall but especially eternall death all which in diuine iustice be as due to sinne as wages to soldiours Tim. Why is this death called the stipend or wages of sin Silas Because it is rendered as due and paid worthiiy to the merit of such as fight for their lusts euen as souldiours which warred for their Emperours deserued their stipend in that behalfe Tim. What consider ye in eternall death Silas Two things the substance and circumstance the substance of eternall death hath two parts First separation from Gods presence blisse and glory which is called in Scripture the casting out of his kingdome Secondly destruction of body and soule each to haue seuerall torments The circumstances be sixe first the place a pit a dungeon a prison a lake Secondly companions be the Diuels and his Angels and the whole route of the Reprobate Thirdly darkenesse blacker and thicker then that of Egypt there shall bee a continuall night Fourthly eternity euen as long as God endureth for the worme neuer dyeth nor the fire neuer goeth out Fifthly sinfull concurrences as hatred of God blasphemy despaire c. Lastly weeping and gnashing of teeth This wages though it be due to all sinne yet it is not rendred to all sin and sinners because this payment was exacted of Christ in behalfe of all elect beleeuers who are discharged from it in their owne persons Tim. What are the instructions that doe arise from hence Silas Three The first whereof doth concerne the vnrepentant who still serue sinne to warne them that betimes they shake off such a Lord as sinne is which renders such deadly and damnable wages For the performance whereof let them consider these foure thinges First that in respect of their sinnes past it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend Secondly a searching out and particular confession of such sins as haue raigned in them and made them worthy of so deep a punishment Thirdly great care and endeuour to refraine from occasions of such wickednesse in time to come and lastly to aske earnestly of God forgiuenesse through Christ and the grace of true repentance The second instruction doth concerne such as haue repented and left the seruice of sinne they are first to be thankfull to Christ who hath freed them from such a wretched wages due to their sinnes himselfe taking the whole punishment vpon him Secondly it prouokes them to humblenesse to remember what misery they haue escaped Thirdly it doth admonish them neuer to returne againe vnto the seruice of sinne but to study rather how to please such a redeemer which hath for giuen them such a debt after the example of the woman Luke 7 47. who loued much because much was forgiuen her Now the third and last generall instruction is that which concernes all men both good and bad who may learne from hence what a dangerous thing sinne is to which such wofull wages of due doth belong Secondly what a terrible thing Gods iustice is which doth repay such bitter recompence to such as offend against it Thirdly what cause there is for all Christians to tremble at the least motion of sinne in themselues and to auoide al occasions of sinning with all their power Finally this proueth all sinnes in their owne nature to be mortall and none to be veniall for he speaks of sins generally that death is their wages Tim. Tell vs now how he doth proue that eternall life doth belong to good workes Sil. Because the guift of God is eternall life through Iesus Christ our Lord. The which words doe affoorde vs this reason God doth freely giue eternall life to such as liue well and Christ Iesus merited it for them therefore they must at the last be brought to it Tim. But why doth not the Apostle say that eternall life is the wages of righteousnesse as he said before that eternall death is the wages of sinne Sil. If we had perfect righteousnes eternall life should be rendred vnto vs as wages because God hath said Do this and liue but wee haue it not for our owne righteousnesse is vnperfect and therefore in rigor of iustice deserues rather death then life Tim. But ere we goe any further satisfie me I pray you how these words ought to be read Sil. They haue these two seuerall readings first Eternall life is the gift of God and then they teach vs this lesson that eternall life doth follow our good workes and holy life as death followes sinne yet not as a due debt but as a free gift The second reading is thus The grace of God is eternall life and then it hath this meaning that true holinesse which God of his grace and free gift giueth vs is eternall life that is to say leadeth and bringeth vnto eternall life as a way bringeth a man to the place where he would be and as one must passe through the running place to the goale so by holinesse must all true Christians passe vnto life eternall this latter is the fitter and better reading more agreeing vnto the phrase and scope Tim. What doe ye call eternall life Silas The full fruition of celestiall ioyes without any possibility of loosing them so long as God himselfe liues And therefore are they called eternall because there is no end of them and they haue the name of life put vpon them to teach of what great value and price they bee of all earthly things life beeing most pleasant and precious Tim. What instructions are we to learne from hence Silas First we learne that our saluation is Gods free gift both as touching the beginning and end of it and comes not by our merites eyther in whole or in part Secondly Christians must encourage themselues to leade a
godly life notwithstanding all hinderances in their way from themselues from the world and Sathan because a holy life being continued in will at the length bring to a life eternall Thirdly seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life and they which do liue godlily may know that they doe so heereof it followeth that all the godly haue certainty and good assurance of their owne saluation if one may know that he liueth holily thereby he may know that he shall liue happily Tim. Wherefore are these wordes added Through Iesus Christ our Lord Silas To teach vs that all merite is to be sought out of our selues and to be found only in the person of Christ Iesus who by that which hee himselfe hath suffered and done hath fully deserued life eternall for all beleeuers which liue vprightly to whom therefore all praise honour and glory is due Amen For further clearing of this Scripture and hauing a little emptie Paper to fill vp I haue thought it not amis to set downe what our Diuines haue cited out of Antiquity for the sence of this latter clause that to the vnlerned it may appeare what consent is between vs and the Fathers in the Doctrine of grace When we finde life eternall to be called Grace saith Augustine wee haue S. Paul a magnificall defender of Grace Againe he calleth ' Death the Wages of sinne because it is due it is worthily payd it is rendred as a merit But least Iustice should lifte vp it selfe he sayeth not Eternall life is the Wages of it but tearmeth it the Grace of God and he addeth by Iesus our Lord least life should bee sought any other way but by our Mediatour Chrysost. Life eternall is not a retribution of labours but the free guift of God not deserued by vertue but giuen freely Ambros. Such as follow Faith shall haue life euerlasting Theodoretus he saith Grace not reward not by works saith Photinus but by Grace CHAP. VII DIAL I. Verse 1 2 3. Know yee not Brethren for I speake vnto them that know the Law that the Law hath dominion ouer a man as long as he liueth For the womā which is in subiection to a man is bound by the Law to a man while he liueth but if the man be dead she is deliuered from the Law of the Man so then if while the man liueth she taketh another Man she shall be called an Adulteresse But if the man be dead shee is free from the Law so that she is not an Adulteresse though she take another man Timotheus WHat parts may this seauenth Chapter be diuided into and what take you to be the purpose of the Apostle therein Silas The purpose of Paul is to confirme illustrate that Paradox or strange Doctrine propounded in the former Chapter of beeing not vnder the Law but vnder grace which haply some of the Iewes might haue taken as if the Apostle had bin an enemy to the knowledge and obedience of the Law therefore now he sheweth how our freedome from the Law is to be vnderstood and vpon what groundes and reasons it is founded This is shewed and declared by the similitude of ciuill marriage wherein the woman during natural life is obliged to the Husband 1. to be his or to him onely 2. not to depart from him 3. nor to marry with another but the husband being dead she is free being 1. his no more 2. and may without guilt of Adultery marry to another 3. to bring forth fruite to another to the second man So all the elect before new byrth are in bondage to sin to which they bring forth Children that is euill workes by the force of the Lawe but after regeneration the vigour and coaction of the Law ceaseth in part at least and they 1. are free being dead to the Law and 2. married vnto Christ. 3. do now bring forth good workes as children to God Paul exemplieth in the woman rather then in the man because her Obligation and bond is straighter toward the man then of him toward her for by the Lawe the man was suffered to giue a Bill of Diuorce to the woman so was it not on the contrary also because his meaning was to compare vs to the wife The Chapter consisteth of three parts The first setteth out our liberty from the Law and proueth it by 3. reasons in verse 1 2 3 4 5 6. Secondly he aunswereth certaine obiections made against the Law which he excuseth and commendeth by the manifest and necessarie effects also by the properties and Nature of the Law all this in his owne person Thirdly the spirituall combate betweene grace consenting to the Law and flesh or corruption resisting the Lawe is described in his owne example both touching the fight and battell and the yssue or end of it Tim. What be the parts of this similitude Silas They be two First a proposition in three Verses Secondly an application in the fourth verse The proposition is thus that the Law bindeth a man so long as he liueth the which is amplified two wayes First by the testimony of the Romanes themselues of whom hee saith they knew the truth of it Tim. What are wee to learne from the first proofe of the proposition Silas First the wisedome of the Apostle in preuenting the offence of the conuerted Iewes to whom hee wrote not onely by a louing Title in calling them Brethred but by attributing the knowledge of the Law to them and by taking vpon him the defence of the Lawe Secondly Gods people ought not to bee ignoraunt of Gods Law for it doth both helpe the teachers to speak to a people endued with knowledge and the people to know those things whereof their teachers speake Tim. What is the vse of this Silas It reproueth such as lacke knowledge and labour not for it as being iniurious both to themselues to their teachers Secondly it must stirre vp all men to endeauour to encrease in knowledge as they doe desire their owne profiting or the ease and comforte of their teachers Lastly it warneth Ministers by Paules example in their teaching to preuent offences and to speake wisely Tim. What is the other way by which hee doth explaine the proposition Silas By the example of marriage whereby the wife is linkt vnto her husband and is not free till death so as if she marry another while he liues she commits adultery but he being dead she is free to marry to whom shee will that shee may bring foorth to her new husband Euen so our first husband to wit sinnefull corruption by the Lawe irritating and prouoking it brought foorth euill workes as Children to death but our corruption being mortified by the death of Christ wee are dead to the Law and it is dead to vs as the vigor of sin hauing now no force to engender or encrease sin in vs so as we are free to passe ouer and
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
our selues and to think that we haue kept the Law Ninthly our sinfull Nature frames it selfe glad to heare the Law yet continually drawes from the obedience of it Lastly it perswadeth vs that there is more ease pleasure in following our lusts then in obeying Gods Law There be other 〈◊〉 inumerable whereby sin vseth to deceiue men yet these be common and most dangerous which I haue named Tim. What profit is to he made of this doctrine Silas It reproues such as are ignorant of the Nature of sin not so much as knowing that it is deceitfull Also such as knowing this yet suspect it not but are secure not prouiding and arming themselues against the slights of sin Secondly it teacheth all men what need they haue of wisedome and warinesse and all good circumspection considering what a deceitful enemy they haue within their owne bosome and how many wisemen haue bin deceiued and how easie a thing it is to be deceiued and what danger it is to be deceiued therefore watch take heede and pray continually DIAL VIII Verse 12. Wherefore the Law is holy and that commandement is holy and iust and good Tim. VVHat is the Sum of these words Silas A conclusion of the things said before cō cluding the Law not to be the cause of sinne by a reason fetched from the property of the Law thus The Law is good and holy therefore cannot be the cause of sin For howsoeuer it doth detect shew sin and doth irritate encrease it in naturall men yet the fault is not in the law which is iust but in our selues which abuse it Nowe whatsoeuer is the cause of sinne must needes bee it selfe sinfull and vniust Therefore a Law iust and holy cannot beget sinne which is filthy Tim. What Law and commandement doth he meane heere in this Text Silas He meaneth the morall Law deliuered by Moses vnto the people and by commaundement must bee meant that commandement which forbiddeth Lust and condemnes it as sinne The reason why hee mentioneth both Lawe and Commaundement is to shew that these properties heere named do agree to the whole Law to euerie part of it For if the Law be holy it doeth follow necessarily that euery commandement is so and on the contrary if any one commandement bee holie iust and good the whole law must be so The reason why he singled out that commandement which forbids Lust is because it needed clearing And heereunto our Apostle borroweth these properties of the Law from Psal. 19 7 8 9. where it is written that the Law of God is vndefiled his testimonies pure his iudgements righteous c. Tim. What is meant heere by holy and in what respect is the Law called holy Sil. By holy is meant that which is pure and vndefiled seucred from all pollution of falshood lies sins and errors To which purpose it is likened to filuer tried in the fire seauen times Psa. 12. 6. and to the light of the Sunne Ps. 119. The respects for which it is called holy bee fiue First God the author of the law is most holy Secondly it was published by the ministry of the holy Angels Thirdly Moses the penman and the Prophets the interpreters of it were holy 4. The matter holy to wit all duties to God or man And lastly the end it aimes at is to make a people holy to God Therefore it must needs be holy Tim. In what sence and respect is the Law called Iust and Good Silas It is called Iust first because it is righteous hauing in it no wrong or iniquity Secondly it teacheth iust things Thirdly it proceedeth from a iust God 4. It is able to iustifie such as perfectly keepe it Fiftly it iustly denounceth death to them that break it Also it is called good First because it liketh alloweth and beareth with no euil Secondly it she weth vs euery good way which we are to walk And lastly it hath promises of many good things both temporal and eternal for this life and for a better Tim. How else can ye fit these properties to the Law Silas Thus It is holy because holinesse towards God is taught in the first Table of the Law Iust because Iustice towards our Neighbor is taught in the second Table and because the good and perfect way is taught in both the Tables as also God the chiefe good who and what he is and what he willeth Tim. What is the vse and profit wee are to make vnto our selues from these properties of the Law Sil. Verie many and manyfold First it sharply reproueth them which thinke or speake reproachfullie of the Doctrine of Gods Law Secondly it doth admonish vs with delight reuerence and loue to thinke and speake to reade and heare it beeing so highly praised of Gods owne mouth Thirdly it prooues the Scripture of the Law to bee inspired of God whose Image it beares being like himself in his most glorious properties Fourthly it commendeth to vs the great mercie of God sets forth the great dignity of his people in hauing a Law so holy and iust giuen vnto them Fiftly it encourageth all Christians to be verie studious in the Lawe to learne it and carefully to practise it being a rule so right pure Sixtly it bewrayeth what a filthy and foule thing sinne is that is contrary vnto so holy a Law Seauenthly it informes all men that they ought to beare with and to brooke the seuere Discipline of the Law because it is good and iust Eightly heereby all men must be warned to stand with Gods Law against their dearest lustes to condemne whatsoeuer the Lawe condemneth and to praise whatsoeuer the law praiseth Ninthly here is a paterne for Teachers how to frame their Doctrine to see that it be holy iust and good aswel as for hearers how to frame their conuersation to look to it that it be such as the Law is for till it be such it is neuer holy iust Tenthly that wee must haue in honour and estimation not onely the word of the Law but euerie portion of it it being throughout like it selfe Lastly we see here what to iudge of the Gospell namely that it is a Doctrine ful of goodnesse Iustice and holinesse woorthy of all loue and obedience For if the Law be holy sure the Gospel is no lesse For it is from the same Authour penned by as holy instrumentes and Secretaries containing matter most Diuine and holy euen redemption by Christ and not onely tending vnto but seruing to make vs holy effecting it in vs being the power of God to saluation so to Sanctification which is one part of Saluation as Iustification is the other which wee attaine by the Gospell onely Rom. 1 16 17. DIAL IX Verse 13. Was that then which is good made death vnto me God forbid For sinne that it might appeare sin wrought death in me by that which is good that sinne might be out of measure
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law 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
to his Sonne Christ to enioy his righteousnesse and life they must feele their owne death denounced by the law against the desert of their sins for howsoeuer there were in Pauls conuersion somethings extraordinary yet this is ordinary to him with other elect sinners First to be killed by the law in the sence of their sinnes and damnation ere they be made aliue by the grace of the Gospell Tim. Whereto serueth this Silas First to comfort them which haue got a tast of their owne destruction and are troubled and humbled by it such are in a good way to Christ as a corasiue or potion when it smarts workes a good signe Secondly it serueth sharply to reproue such as are forward to draw the promises of life vnto themselues before the lawe hath slayne and wrought a sence of death in them it is all one as if they would haue their wound or sore healed without lanching their disease or sicknes cured without phisick Tim. We haue heard that not the law but sinne beeing irritated by the lawe workes death what would the Apostle haue vs to learne by that Sylas That it brings to open knowledge the malice of our naturall sinnne and prauity which consists heerein in that it doeth abuse perniciously such a good thing as the lawe is to the encreasing of sinne and to the woorking of death This may bee set forth by the comparison of such stubborn diseases as are made the worse by such remedies as are applyed to heale them euen such a vile thing sinne is which taketh occasion to breake out more vehemently by that meanes which was giuen to restrayn it And it is in this sence saide of sinne that it is made by the lawe out of measure sinfull partly because by the knowledge of the law sinne which was hid before doeth now shewe it selfe to bee more grieuous and partly because by the restraynt of the law it doth rage more vnmeasurably Tim. What vse is to be made of this truth Sil. First to be humbled considering that wee carry such a poysoufull thing in our owne bosome Secondly to be very watchfull ouer our owne heart taking diligent heed vnto it least the in-bred venoune break out Thirdly to 〈◊〉 vs to pray vnto God in hearing the Law that our vicious nature abuse it or to the waxing worse thereby Lastly tobe thankfull 〈◊〉 〈◊〉 Christ by whose soueraigne grace this malady is begun to bee cured in vs and shall be perfectly healed at the time of our dissolution by death Hitherto we haue seene three excellent vses of the Law first discouery of sin secondly life and blessednesse if it be obeyed also death if it bee disobeyed thirdly irritation and encreasing of sinne and of destruction this happeneth accidentally and is not of the Law it selfe as the two former DIAL X. Verse 14. For we know the Law is Spirituall Tim. VVHat doth this Text containe or whereunto tendeth it Sylas A reason for to proue why it is not to be reckned as a fault in the law if vpon the knowledge thereof there followes death because the law is spirituall but the Spirit is properly the cause of life and therefore it cannot bee properly the cause of death for one and the same efficient cause cannot by it selfe produce two contrary effects vnlesse it be in respect of a subiect diuersly affected as the Sun hardeneth clay and softeneth waxe Tim. In what meaning is the Law called spirituall Silas First because it is not giuen by men but God himselfe by his Spirit was the inditer of it Secondly because it reacheth not to the outward man onely but to the most inward motions of our minde and will requiring obedience from our very spirits and thoughts yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body Thirdly because this inward obedience of the Law must come from that Spirit which is the author of the Law in these respects it is called spirituall But this property of Spirituall cannot be affirmed of the whole law For the ceremoniall law stood in bodily rites The iudiciall law did respect outward acts Therefore it is meant onely of the morall law the ten Commandements of which it may be affirmed that euery Commandement of it is spirituall striking at the roote and piercing euen the very soule and spirit of a man such is the nature of the world answerable to the nature of God who searcheth hearts and thoughts Heb. 4 12 13. Tim. What benefit are we to make to our selues from hence that Gods Law is spirituall Silas First heere we learne a difference betweene the ciuill lawes of men and the lawes of God the former take no knowledge of thoughts except they be vttered in words and actes the latter doth Secondly one may keepe all the lawes of men and yet be a very vicious and wicked person whereas Gods law teacheth to follow all vertue and to shunne all vice Thirdly it is not enough to conforme a mans selfe to Gods own law namely in outward actions onely without internall obedience Fourthly it reprooues such as thought the Law of Moyses to require no more then externall duties as the Pharisies expounded the Law See Math. 5. Fifthly it prooues to vs that the Law is vnpossible to bee kept of vs who cannot in this flesh attaine such exacte puritie and so reprooues the Papists who teach that we may merite by workes and doe more then the Law commands cuē works supererogatory Sixtly it helps to vnderstand the true meaning of the Law that in the forbidding or commanding of outward workes euill or good God forbids and commands the very first thoughts and desires of those workes Seauenthly it doth admonish all men as they would please God to haue more care about the ordering of the inward motions then of the outward actions Lastly it must warne vs with earnest prayer to craue helpe of God to strengthen vs by his Spirite to giue obedience to the Law in some measure of truth and sincerity Tim. What learne wee by this that the Apostle saith wee know that the Law is spirituall Silas It teacheth vs that this doctrine was not vncertaine and doubtfull but well and publikely vnderstood and knowne in the Church onely Secondly it reprooueth such as liue in ignorance of the nature of the Law which is a dangerous thing for it causeth men to rest content with outward ciuility and honesty of manners with neglect of the inward reformation of the heart which is the maine duty of a Christian as appeareth in the example of Pharisies Mat. 23 throughout Whereas Christians must exceed the righteousnesse of Scribes and Pharisies Math 5 20. and imitate Zachary and Elizabeth Luke 1 6. DIAL XI Verse 14. But I am carnall sold vnder sinne Tim. VVHat is the drift and purpose of this Scripture Silas In these words the Apostle doth confesse and bewaile his remaining natural corruption and so maketh
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
written in the Preter tense or in the time past to signifie that our iustification is perfect in this life wheras when he speaketh of our vnperfect Sanctification he vseth a word signifying time to come Romanes 7 24. Who shall deliuer me c Tim. Who are the parties that are partakers of this freedom and deliuerance Silas All beleeuers without any difference of sexe age stature condition or nation whether Iew or Gentile Tim. Why then doth the Apostle vse this phrase saying Hee hath freed me rather then hee hath freed all the faithfull Silas First as hee set himselfe before an example of weakenesse and spirituall strife so now also of confidence and of the victory Secondly heere hee would teach all men to make application of this comfort vnto themselues saying and beleeuing Christ freed me there is no condemnation to me for this is the power of true faith to appropriate generall promises contrary to the Papists who will haue faith to be nothing else but a generall assent to the Scriptures without particular affiance in the promise of Christ. Tim. From what thing are we deliuered by Christ Silas From Sinne that is from our vnregenerate nature as it is corrupted by sinne Death also is ioyned to it because it makes vs guilty of and subiect to death and destruction which followes all kind of sin as the night followes the day and shadow the body Tim. What meaneth hee by putting this word Law vnto sinne Silas Because the guilt of our sinnefull nature is as a bond to make vs bound vnto eternall death Secondly because in such as are not regenerate it doth exercise a mortiferous tyrannical power and gouernment Tim. Now shew vs what benefit we may make of this whole verse thus expounded Silas It affoords vs an instruction a comfort reproose and confutation The instruction is that not onely Christ his obedience in his life and the sufferings in his death but the sanctificatiō of his humane nature is ours and is as verily belonging to the faithfull as if they had bin borne without sinne Secondly the comfort is that such as are in Christ may in all their temptations in life and death comfort themselues with this assurance that the sinnes neither of their actions nor of their nature shall euer be imputed to them Though they may oftentimes feele their wicked and rebellious nature stirre and resist Gods law yet such as doe resist the motions of sin yeelding themselues obediently to the motions of the Spirite are secured and made certaine that their remaining sinne shall neuer condemne them because Christ hath freed and deliuered them from it perfectly allowing them his owne sanctification to bee theirs It is a maruailous comfort to them that haue neede of it and can apprehend it Thirdly this doth reprooue the ignorant dissolute Christian who neuer thinkes what an euil his corrupt nature is nor is euer troubled with those euill motions and desires that suddenly spring from it full little doe they consider that the Sonne of God must descend from Heauen and humble himselfe to become a man that hee might free vs from the impurity of our humane nature And lastly it doth consute our blinde erring Papists of whom the very wisest of them neuer came so farre as to know that naturall concupiscence is a sinne in the regenerate and stands in neede of a Sauiour DIAL III. Verse 3. For that that was vnpossible to the Law in as much as it was weake because of the flesh God sending his owne Son in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Tim. VVHat is the drift of this Text Silas It renders a reason to prooue that the most perfect holinesse of Christs humane nature called in the former verse the Spirit of life being imputed vnto beleeuers doth free them from sin and death that is from the remainder of sinne sticking still in their nature and the punishment of eternall destruction due to it This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person for he was sent to take flesh vpon him to helpe and succour the infirmity of our flesh Or more plainely thus Christ was sent of his Father to take the nature of man in the wombe of a virgin free from sinne by the worke of the Holy-Ghost to this end that he might restore our nature vnto such a perfection of righteousnesse as the exactnesse of Gods law doth require For though the lawe did teach a perfect righteousnesse both of nature and actions yet it is very vnable to bring vs there-vnto because wee doe lacke strength and power to performe and keepe it both before and after our regeneration From whence doth follow that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome from sinne and death because of the infirmitie of our flesh therefore it was of necessitie that Christ shold take our Nature full of holinesse to do that for vs which the Law could not do that is to destroy sin and death and to make them which by Faith lay holde on him so absolutely righteous as the Law requires For thus the case standeth that not onely our thoughts wordes and workes should be free from sinne and wholly vpright but also that our nature euen the verie faculties of our reason and will should be in all things conformable to Gods will reuealed in his Law as Adam was in his creation and according to that which is written Loue God with all thine heart c. Now because none no not the godliest do euer get this perfection while they are here their nature still remaining corrupt in part and rebelling against God Rom. 7 22. therefore all must needes haue perished except our nature had bin fully sanctified in the man Christ who is freely allowed to the faithfull to free them from condenmation Tim. Diuide the Text now into his seuerall parts Silas It hath these two parts First the end for the which God sent his Son into the world to wit that the infirmity or weaknesse of the Law by occasion of vs our sinne should be no let or hinderance to mans saluation Secondly what Christ Iesus did being sent come he did by sinne condemne sinne in the flesh Tim. What Law is meant heere and what is it that it cannot do Silas By Law is heere meant not the Ceremoniall but the Moral Law which is impossible to iustifie a man before God or to bestow perfect righteousnes vpon him as appeareth by the beginning of the next verse Silas Yet it was said in the seauenth Chapter that the law was ordained vnto life Tim. The Apostle sheweth there what it is able to doe in his owne nature and heere what it is not able to doe to vs that are sinners For the Law by Gods ordinance could iustifie vs and bring vs to life eternall Tim. But how
was such as is the manhood and nature of euery other man Secondly to shewe vs that howsoeuer a naturall eye could see nothing but the forme of a man yet that he had another euen a diuine nature not to be perceiued but by the eye of faith Tim. Why is sin added here and put to flesh Sil. First because humane nature as we beare it is corrupted with sin but Christ tooke it pure without sin Secondly our nature as Christ tooke it though it were free from the contagion of sin yet it was not free from the effects and fruites of sin for he was subiect to hunger thirst cold nakednesse wearinesse and death it selfe which because they are the necessarie consequents of sin therefore are they here called by the name of sin Tim. What is the instruction that ariseth from these words being thus opened Silas That Christ was truely incarnate and made man for our sakes as God taking mercy on lost mankind is the efficient cause of our freedome so his Son sent is the materiall cause of our freedome Tim. Wherefore was the Son of God rather to take humane nature then the nature of Angels Silas Because the purpose of God was to redeeme and saue not the Angels but mankinde which as it doeth expresse the greatnes of Gods loue to man so it must greatly excite and stirre vp mans loue to God for it is very considerable that men and Angels are both sinners yet the remedy was allowed to vs. Tim. But wherefore was the Son of God to take mans nature pure without sin Sil. Because otherwise he could neither haue been made a sacrifice for vs nor righteousnesse to vs for had hee had our nature with the least sin hee could not onely haue bin no Sauiour to vs but himselfe should haue stood in neede of a Sauior and in stead of giuing righteousnesse to others must haue receiued righteousnes from another Tim. But how was it possible to seuer sin and our nature one from the other Sil. Well enough he that seuered them in the first Adam by creation could tell how to seuer them in the second Adam by incarnation as hee will at length seuer them in all beleeuers at their glorification sin being but an accident which may bee separated without hurt to the subiect Tim. What is the vse of this Sil. First to moue vs to blesse God who hath giuen vs a Sauior holy and separated from sin and sinners Secondly to hunger and thirst after the sanctity and purenesse of Christs humane nature seeing wee haue so great need of it to couer our most vnholy and defiled nature the infection whereof alone is enough to condemne vs without this remedy Tim. What was it that Christ did for vs being made man Sil. He did for sin condemne sin in the flesh Tim. What is meant here by condemne Silas Not to punish or exact punishment for sin but to abolish and take away sin at once out of mans nature as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it as condemned persons vse to be taken out of the world that they may be no more so is sin from vs by the imputation of Christs perfectly sanctified manhood for though sin remaine in the godly yet it is as if it were not being not imputed as Augustine sayed Quicquid ille non imputare decreuit sic est quasi non fuerat Tim. What is to be vnderstood by this word when he sayth for sinne Silas Some interprete for sin of sin because sin did vniustly set vpon Christ to get him to dye and to bee crucified see Iohn 16 9. Secondly for sin by some doeth signifie for remission of sinnes Rom. 5 6 8. Thirdly some interprete for sin to be a sacrifice for sin 2 Cor. 5 21. but I take it this word for sinne must bee ioyned to the word sent and then it noteth the finall cause or ende for the which Christ became man namely to take away chase and driue sin out of our nature which hee tooke vpon him for this text speaketh of his incarnation and not of his sacrifice and death Tim. What is our instruction then from these last words Sylas This that all true Christians stand in extreame neede not onely of his passion and death in being made a curse or of his perfect obedience in doing the wil of God in his life but of his very incarnation and of his most holy and pure manhood because otherwise it is not possible that euer any beleeuing Christian should be saued but that they should all perish and Christ with whatsoeuer he is or hath as by testimony of Scripture giuen to vs ordained for vs and our Saluation Tim. Why doe ye say sa howe can they perish for whome Christ dyed and for whome he hath kept the law Silas Because none can haue eternall life in Heauen vnlesse they haue the absolute perfect righteousnesse which the law exacteth one principall part whereof is the perfect intregity of our nature our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law so as there bee not the least inclination or pronnesse to any euill but a through disposition to euery good thing This full perfection the law is not able as we haue heard to effect worke in vs because it is weake through our corruption wherby we are made vnable to answere it And therefore if we should not finde this perfect righteousnesse and integrity which the law requireth of them that are to liue for euer in the humane nature of Christ and haue it allowed and giuen to such as doc beleeue in him it were vnpossible that any should bee saued because nothing that is vncleane and vnholy shall enter into the new Ierusalem Reuel 21 27. and our nature euen after regeneration and faith it is still defiled by the remainder of sinne Howbeit Christ is not deuided he that hath one part of his Mediatorship hath the whole like a Ladder where no one stale can be lacking Tim. What profit is there to be made of this Silas First it teacheth Christians to be no lesse thankefull for Christs incarnation then for his passion Secondly it serucs to humble euen the godliest that are to thinke vpon their dwelling and remaining sinne for the abolishing whereof God must defcend and bee made man Thirdly it helpes to comfort the weake ones whē they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them and prouokes them to sinne against God Let them by a true faith consider of Christ his most perfect naturall innocency that it is no lesse reckoned to them for healing their defiled nature then his obedience and sufferings for remission of actuall sinnes and acquiting them from eternall destruction DIAL IIII. Verse 4. That the righteousnesse of the law might be fulfilled Silas First it ouerthrowes all Popish additions of mens
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
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
become his members hee bestoweth his benefits by his spirit giuing them righteousnesse holinesse peace ioy and life Fourthly he putteth his spirit into them to direct and gouerne them in the wayes of God that they may do the workes pleasing to him Note this that these seuerall actions of faith and of the spirite howsoeuer in the order of causes some go before others followe and some are felt of vs before others yet in respect of time they are all wrought togither Tim. What instructions are we to learne from this spirituall vnion Silas First we learne what a noble worke our Vnion with Christ is vnto which are required so many seuerall actions both of faith and of the spirit Secondly we are taught that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ. Thirdly it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances his ours togither or to be nothing else but an agreement between minds and wils such as may bee betweene friends or man and wife or Prince and subiect Lastly it doth admonish all men what a needfull thing it is to be endued with faith and the spirit seeing without these there can be no vnion had with Christ. Tim. And if wee haue no vnion with Christ through the spirit and faith can we not be Christians Silas Without this vnion wee may bee Christians by profession and before men but before God we cannot for it is plainly saide If we haue not the spirit of Christ wee are none of his And if we neither haue Christs spirite nor be none of his we cannot be Christians otherwise then in name for as a branch and a member are saide to liue so long as they do partake in the iuice of the Vine and life of the body from whence beeing seuered they are dead and withered cut off and cast out so it is with vs we haue the life of a Christian by being Christs and hauing his spirit Iohn 15 1 2 3. Gal. 2 20. Tim. What profit are we to make of this point that euerie true Christian is one with Christ hath his spirit Silas First this reprooues such as vse to excuse their sinnes by saying they are flesh and bloud and not spirituall which is as much to say as that they are no Christians for if they be of the body of Christ they must of necessity haue his spirit and be spirituall Secondly it reproues the Papists that withhold the Scriptures from Gods people vppon pretence that they haue not Gods spirit they might euen as wel say that they are no Christians For to be a member of Christ and to be led by the spirit of Christ they be things that go necessarily together cannot be puld asunder no more thē can a liuing member of a naturall body bee seuered from the soule euen so can no Christian be without Christs spirit Lastly this reproues such as say we must alwaies doubt whether we haue the spirit of Christ or no which wee ought no more to doubt of then whether wee bee Christians or no. Tim. I but many pretend themselues to be one with Christ and to haue his spirit and so to bee good Christians which yet are not How then shall we be sure of these things Sil. We shall surely know it by the effects of our spirituall vnion to wit Iustification and the fruits thereof as they are laide forth Rom. 5 1 2 3 4. 5 11. Also by the effects of our Sanctification as they are laid forth Rom. 7 16 17 18 19 20. Psal. 15. throughout 2 Pet. 1 6 7. DIAL IIII. Verse 10. And if Christ be in you the bodye is dead because of sin but the Spirit is life for righteousnesse sake Tim. VVHat doth this Text containe Silas A comfortable conclusion drawne from the spirituall vnion which the beleeuers haue with Christ as thus The faithfull which haue Christ dwelling in them by his spirit may bee certaine of the saluation of their souls without all perplexed doubting wauering and feare of condemnation Tim. In what manner and how is this conclusion of comfort brought in Silas By a Prolepsis or preoccupation by the preuenting a secret Obiection which he propoundeth and answereth The Obiection is this To what end is it to bee Christs and to haue his Spirit in vs sithence we must die as others Vnto which obiection the Apostle answereth that our bodies indeed because of sinne stil remaining in them are dead or mortall but the Spirit is life because of righteousnesse This text then hath two parts an obiection and an answer to it Tim. Now to the words and tell vs what is meant by this particle If Silas This particle If signifieth forsomuch it doubteth not it reasoneth affirmeth or demonstratiuely concludeth An argumentatiueparticle or word and not dubitatiue Tim. What is it for Christ to be in vs Sil. It is all one with our beeing in him both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members Tim. What is heere meant by Body and by Dead As also why is this added Because of sin Silas By body some vnderstand the flesh or vnregenerate part of man figuratiuely but it would bee taken properly for that part of man called the body The reason is because body is neuer found put for sinne without some addition also by dead is signified mortall or subiect to death Rom. 6. 12. or fraile corruptible Phil. 3. 21. 1 Cor. 15. moreouer sin is added to shewe the true cause of mortality to wit sin which brought in death Gen. 3 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne therefore they be obnoxious and lyeable to death Tim. What doth righteousnes signifie Silas It well may be interpreted either of Christs righteousnesse imputed to faith or of righteousnesse inherent and begun in our hearts by the regenerating Spirit If wee take it of the former the sence will be thus much viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer because hee being iustified and freed from guilt of sin is also thereby to be absolued and set free from death eternall which being remooued life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed Rom. 1. 17. The iust by faith shall liue Rom. 5. 18. But if wee take the latter sence then it will haue this sēce not as any meritorious cause of it but because it is a certaine vndeceiueable signe of imputed righteousnesse to which life eternall belongs also of Christ his spirite dwelling in vs and of our communion with Christ al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life as trees known by the fruite Tim. What instructions do arise from hence Silas The first is this that all men euen the godly are fraile
and mortall which is prooued Heb. 9 27. also by experience and reason which is dwelling sin wherof seeing none be free therefore all be fraile and vnder death Tim. What vse of this instruction Silas It serueth much to shake off pride and security and to prouoke all to watchfulnesse and humblenesse Should dust be proud should man be secure seeing he must die and come to iudgement Tim. What is the answere to this obiection Silas The Spirit is life because of righteousnes Tim. What is meant here by the Spirit Sylas Some by the spirite will haue meant the Holy Ghost the spirit of God and Christ dwelling in vs then the meaning is though we carry about vs mortall bodies yet the holy Spirite of Christ dwelling in vs is euen in this mortality the earnest and pledge of immortall life in heauen But by Spirite heere is meant the spirituall part of man to wit the soule being 〈◊〉 by the spirit of God The opposition betweene the spirit and the body do require this sence Tim. What vse is to be made of this point Silas A singular comfort against the terror of death the horror conceiued from the putrifaction and rottennesse of the body in the graue that howsoeuer the body must die by the decree of God yet the soule being sure of eternall life shall liue for euer with Christ in heauen the better part shall be well euen most happie and the worst part the body must follow in time for being both the members of Christ and temples of the Spirite both must be vessels of celestiall glory Tim. What other instruction from hence Silas Whosoeuer is righteous indeed by inherent and imputed righteousnesse he may bee vndoubtedly sure that he shall liue for euer eternally with God first in his soule then in his body The reason is because such haue the beginning of eternall life and therefore are sure of the possession For God will finish that which hee begins also he will keepe his promise Tim. What vse of this point Silas It should cause euery one to search whether he be iustified and sanctified He that findes these vpon due examination findes strong testimony of his eternall saluation whereof the lesse we doubt the more sure we are of righteousnesse Secondly it affoordes a sharpe reproofe to such as are vnrighteous as their liues do shew yet promise to them selues life eternall and professe the hope of it these lye and deale not truely whosoeuer saith that he shall liue happily yet hath no care to liue holily He that walks in darkenesse and saith that hee hath communion with light doth deceiue himselfe DIAL X. Verse 11. But if the Spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your Mortall bodyes by his Spirit that dwelleth in you Tim. VVHat doth this Text containe Silas A Consolation taken from the effects of the Spirit raising vp our vile bodies vnto a glorious life It dooth naturally arise from the former verse after this fashion Our bodies when they be dead and do lye and rot in the graue they shal be quickned again at the last day by the power of Christs spirit The sum whereof is thus much that howsoeuer death and corruption in the graue be things very terrible yet for all that this is no small comfort vnto the faithfull that the same Spirit which at their death giues eternall life to them as concerning their soules shal also at the length quicken their bodies that the whole man may liue and be blessed for euer Tim. Let vs now come to expound the words and tel vs what is meant heere by Him and the Spirit of him Sil. By him is meant God the Father from whome because the holy Ghost proceedeth therefore it is called his Spirit or the Spirit of him Tim. What is meant heere by Iesus and the raising him vp from the dead Tim. By Iesus is meant the body of Iesus which being crucified and dead was quickned againe the third day and this is called the raising vp Iesus from the dead A Synecdoche of the whole for a part Tim. What do ye learne from these wordes thus opened and declared Tim. VVHat is the summe of this 12. verse Silas That Christians must not liue after the flesh but after the Spirite which though it be not expressed yet it must be vnderstood by the law of contraries Tim. By what argument is this exhortation pressed and vrged vpon vs Silas By foure arguments The first is taken from that which is equall and honest verse 12. The second from danger the third from profit the fourth from the easinesse of it verse 13. Tim. What is the argument taken from honesty Silas It is this Common honesty requireth that euery man pay his debt now all the faithfull are debters to the Spirite and therefore wee are all bound to pay this debt by liuing after the Spirite Tim. What are we to learne generally from this exhortation Silas Two things First that in good order of teaching exhortation must follow doctrine the reason is first because exhortation pierceth deeper and sticketh longer when it is built firmely vpon the ground of some doctrine euen as doctrine becomes more liuely when there is an edge set vpon it by exhortation Secondly from hence we are generally taught that it is a point of honesty and iustice to answere and satisfie our debts as it is written Rom 13 8. Owe nothing to any man Whervnto adde the example of the widdow mentioned in 2. Kings 4 7. who being charged with many Children yet sold her substance to pay her debt See more touching this vpon the Dialogue Rom. 13. 8. Tim. What vse is to be made of this point Silas It reproues sundry sorts of people First such as borrow and neuer meane to pay taking all to bee their owne that once comes into their purse Secondly such as are of opinion that whatsoeuer is lent them is their owne if they neede it neyther are they bound to restore Thirdly such as will pay their debts but they doe it out of a loue not to honesty but to their own reputation Fourth ly such as wickedly deferre payment to the hurt of their creditours or wholly defiaude their creditours by vniust tricks Fiftly such as discharge their debt but doing it with an ill will louing them the worse which haue trusted them with their mony that prouerbe being often fulfilled in this case When I lent I was a friend but when I asked I was vnkinde Sixtly it rebukes Ministers which pay not the debt of teaching to their people the people that pay not their due and debt of maintenance to their teachers Rom. 1 14. I am a debtor to the Grecian 1 Cor. 914. The Lord hath so ordained it that they which preach the Gospell should liue by the Gospell Tim. In what respects or by what wayes doe the faithfull become debters to
10 5. and to sundry others daily amongst our selues who come vnto publike and shamefull death for some worke of the flesh which they haue done and yet no doubt are the faithful Children of God as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant is eternall death which is the casting out of the whole man both body and soule from Gods presence to suffer Hell torments for euer and euer Tim. But seeing they which are cast into Hell shall there liue for euer how is this called death Sylas First as the blessednesse of heauen is called life in scripture because of all things life is most pleasant so the miseries of hell are called death because death of althings is very miserable most shunned Secondly though the wicked do liue in hell yet because they are separated from God who is life and because they so liue as that they are euer dying therefore it is worthily called death Tim. The words being thus opened nowe let vs see what instructions will arise from hence Silas The instructions are two the former concernes the wicked the latter the godly for the former the wicked are heere admonished that if they are obedient vnto the flesh liue wickedly doing what sin commāds they must dye and perish for euer if they continue so 1 Cor. 6. 9 10. Gal. 5. 20 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death Rom. 8 6. also because the wages of sin is death Rom. 6. 23. Tim. What is the vse of this instruction Silas It affoords an admonition to all such as doe liue in the seruice of any fleshly lust to forsake it betimes and earnestly as they doe couet not to be destroyed perpetually if this moue not yet let them forsake their euill course least they shorten their naturall life and purchase to themselues a reproachfull death by being giuen ouer to some crime that shall deserue it Tim. What instruction may bee giuen from hence to the godly Silas This that howsoeuer they are free from condemnation by faith in Christ yet the meditation of eternall death is profitable for them the reason here of is because the godliest men haue still some flesh and sinne abiding in them yea the most haue more sin than grace Heereof it followes that they are neuer free from blemishes and spirituall slothfulnes security presumption and prophanenes against which the consideration of hell paines is a good remedy because the more Gods fierce iustice and wrath be thought vpon and feared the more carefull men become to auoid the former and all other sinnes The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire Tim. What profit is to be made of this latter instruction Silas First it reproueth the godles who do not thinke it needfull often to thinke of Hell fire or bee afraide so to doe least it trouble them better now to be feared with it then heereafter to feele it Secondly it admonisheth all Gods Children much and very earnestly to consider the estate of the damned if they desire to liue holily after the example of Paul 2. Cor. 5 9 10. 2. Tim. 4 1 2. It is Chrysostomes counsell that at banquets and feastes and publike meetings men should talke of hellish paines that they may be awed and auoide them Tim. Proceed now to the words which containe the second reason and tell vs what is meant heere by the deeds of the body and what is it to mortifie them Silas By deeds of the body we are to vnderstand the same whichelse where are called the lusts of the flesh the workes of darknesse euen all sinfull motions and deeds which spring from the minde and are executed by the body and mortifie signifies to suppresse and keep them downe by the power of the Spirite that they doe not flourish and raigne in vs as a King to command and gouerne vs. Tim. What is meant heere by Spirite Silas The power and strength of the Holy-Ghost abating and taking downe the strength of sinne causing it by little and little to dye in vs. Tim. How many wayes doth the grace of the Spirite worke towards the mortifying of sinne Silas Foure wayes First it doth detect and discouer sinfull thoughts and actions Secondly it stirres vp a griefe for them and hatred of them Thirdly it kindles feruent prayer to get strength against them Fourthly it brings to mind sentences of the word which are as a sword to cut downe sinne Lastly it makes watchful against sinne to auoide all occasions of it and to vse all sanctified meanes against it Tim. What is heere meant by life Sil. An happy long and prosperous life here which is often granted to the godly as a fruite of their godlines but especially eternall life in heauen which consistes in the participation with Christ of his blisse glory and dominion Reu. 3 21 22. Tim. Let vs heare what instructions doth arise from the latter part of this Verse Silas First in the godly which are regenerate there will alwayes be found some deedes of the flesh because their regeneration is vnperfect Tim. What vse of this instruct on Silas It confutes such as challenge to themselues a faigned perfection Tim. What is the second instruction Silas That the life of euery godly person must bee a continuall mortification and repentance They must alwayes be offering violence to their sinfull lusts resisting them by the word praying against them auoyding all occasions of them and vsing all other good meanes for the beating of them downe if euer they will liue holy Tim. What vse of this second instruction Silas It sharpely reprooues the negligence of such Christians as suffer their wicked lusts as weeds in a garden or ill humors in a body for lacke of mortifying resistance Tim. What is the third instruction Silas That sinfull lusts are not to bee mortified otherwise then by the grace of the Spirit without which it is impossible to subdue them by which it will be found verie easie to tame them The reason is because the force of the Spirit is stronger then the power of sin Tim. What vse of this instruction Silas It confutes such as affirme that vices may bee maistred by strength of free wil or by Philosophical vertues Secondly it humbles the godly to consider that they can ouercome no sinne of themselues without the aide of the Spirite Thirdly it admonisheth all men to seeke for strength against sin at the hands of Gods Spirit Lastly the Spirit vseth our endeauours as a means of iustification Hee that made vs without our selues doth not saue vs without our selues Tim. What is the last Instruction Silas To liue after the Spirit is the way to liue happily heere and for euer the reason is Gods ordinance and promise Tim. What is the vse heereof Silas To encorage all men to leade a godly life without the which they
the sonnes of God which plainely shewes that their deliuerance is another thing then beeing brought to nothing euen a communicating with the sonnes of God in one part of their glory to wit in incorruption and immortality which the creature had by Creation and by naturall instinct still desires to recouer it as verse 22. Fourthly euery creature desireth it owne preseruation naturally and abhorreth destruction therefore it is not a bringing to nothing this deliuerance for the creature woulde neuer desire that that is against nature Fistly Peter in Acts third verse 22. speaketh of restoring not of men onely but of all other things Lastly the same Apostle Peter exhorts vs to liue without blame because there should be new heauens and new earth all this doth argue and strongly prooue that this deliuerance of the creature shall not be by a reduction into nothing but by an alteration into a better estate The restitution of the creature shall be like the resurrection from the dead but what shal be the particular properties workes and vses of all and euery creature after the last iudgement let no man enquire because it is not reuealed in the worde 〈◊〉 heere is place for that which Tertullian calleth a learned ignorance Tim. What profit is to be made of this trueth Silas First it serues to strengthen our faith concerning the certainty of heauenly glory because the naturall appetite of the creature after heauenly glory is not in vain Secondly it warneth the godly not to be troubled with the confusions and disorders of the world because one day God will bring all these thinges into better frame Thirdly it must call our hearts from the imoderate loue of money and other riches because these being no part of the world must be consumed burnt vp by the fire therefore it is a folly to loue them too much Fourthly it should stirre all men to endeuour earnestly newnes of life because if the creature cannot enioy glory vntil it be first cleansed and changed then much lesse we before we be purged and purified from our spots of sinne by continuall repentance Tim. What other Doctrine is to bee raised out of this 21. verse Silas This that the creature is vnder great misery vntil the time of restoring commeth Their misery standeth in two things the first is bondage in that they are driuen to serue wicked men diuels The second is corruption in that many liuing creatures perish for vs dayly and such as are without life shall bee dissolued and changed The reason heereof is first Gods decree appointing it to be so as the euent hath declared for nothing fals out in time which was not decreed before all times The second reason heereof is Mans sin for whose sake and vse as God created the world at first in perfection so when he being Lord of the creature transgressed the world was impaired and subdued to corruption through his disobedience As the primum mobile like a wheele dooth carry about in his motion all the other Spheares so the good euil condition of the creature dependeth vpon men Tim. But was this righteous in God to curse the Creature which sinned not Sil. Yea verily First because the onely will of God is the Soueraigne cause of all righteousnesse Secondly if ciuill Iustice of earthly Princes may without wrong punish traitors themselues and their children also much more rightfully may diuine Iustice for the treason of Adam curse the Creatures which were made for his sake Tim. What vse are we to make of this point Silas First it teacheth patience in afflictions for the godly shoulde not faint in their calamities seeing the creature quietly suffereth misery for their sake Secondly this should moue vs to abhor sin which is such a venomous thing in that it hath infected all creatures aboue vs about vs and beneath vs. Thirdly it must mooue vs to pitty the creature being liable and subiect vnto labour wearinesse yea and death for our sakes Lastly it reproueth the cruelty of such as sport themselues in the mutuall murdering of the creature the death and destruction whereof being a part of the curse for our sins wee may not make it our recreation Gods curse may not be sported with I mean it not of the lawfull sport by hawking hunting c. where the vse of the creature for sustentation of out life is sought after For all creatures giuen to man to vse may for his vse be killed yet with the least cruelty DIAL XXI Verse 22 23. For wee know that euery creature groaneth with vs also and trauaileth together vnto this present time not onely the creature but we also which haue the first fruits of the Spirit euen wee doe sigh in our selues waiting for the Redemption of our body Tim. VVHat doth this Scripture containe Silas It further prooues the certainety of heauenly glory by a double desire the one of Gods creatures verse 22. the other of Gods children verse 23. Tim. In what words is the desire of the Creature set downe Silas In two borrowed speeches the one of groaning together the other of trauailing in paine The former is taken from such as sigh and grone vnder a common burthen which is too heauy for them The other is takē from women which bring forth children with great sorrow and paine Tim. Is it meant that the creatures doe 〈◊〉 together with vs or one together with another Silas Though some take it that their groanes bee on our behalfe and for our cause crauing vengeance vpon the wicked our enemies and desiring liberty for vs yet because this sence doth crosse the beginning of the next verse wher he speaketh of our groning it is rather to be thought that the meaning of the apostle is that the creatures amongst themselues mutually doe with sorrow expect the end of their misery That this is so appeareth first by our owne sence for we doe see that the creatures are vnder vanity and made by the prouidence and commandement of God to serue our necessity Secondly by the word of God which teacheth vs plainely both the originall and end of their misery Tim. What are we to learne now out of this 22. verse Silas Matter of great comfort both for the creature and for so many as are Gods children which consisteth heerein that both their and our vanity and misery shall not onely haue an end but shall end ioyfully for as at the trauaile of a woman in the birth of a child there is ioy when a child is brought into the world so shall the conclusion of our misery be ioyfull and happy both to men and creatures Tim. But haue Gods children no other and surer ground of their deliuery from misery Silas Yes verily for their desire and hope of deliuerance is built vpon two firme grounds laide downe in the 23. verse The first is the sence and feeling of the guifts of the Holy Ghost for they haue the first fruits of
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
Cor. 15. 57. Ttm. What vse of this Silas It warnes the Saints in their greatest patience constancy to be humbled seeing they haue nothing but what they receiue from Gods loue Secondly it must stirre them vp to great thankfulnesse to God so graciously and mightily confirming them Thirdly it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour distrusting themselues as Iehosaphat did Lastly it teacheth that the faithfull can neuer fall from Gods loue Of this before 2. Dialogue on verse 2. Chap. 5. DIAL XXXII Verses 38 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Tim. VVHat doeth this text containe orwhereto tendeth it Silas The same which did the former euen to prooue that no enemies or euils how many sundry or mighty soeuer can breake off Gods loue to the faithfull that hee should cease to loue them and cast off the care of their saluation which beleeue in his Son Iesus Tim. What be the parts of this text Silas Two first an enumeration or rehearsall of the seuerall enemies which may terrifie and threaten our separation from Gods loue Secondly a most sweet consolation that Gods loue to beleeuers is constant doe all enemies against them what they can doe This comfort is set foorth by the certainty thereof in these wordes for I am perswaded c. Thirdly by the cause of it verse 39. because it is grounded on the merits of Christ the Redeemer and not on themselues or any creature Which is in Christ Iesus our Lord. Tim. Resken vp those enemies which wrestle against beleeuers and shew vs the meaning of euery one of them in particular Silas They bee nine in number as 1. life 2. death 3. Angelles 4. principalities 5. powers 6. things present 7. things to come 8. height 9. depth Saint Paul in Ephe. 6. 12. reduceth them all to two heads First flesh and bloud Secondly spirituall wickednesses the meaning of them is this By life and death is meant all things which endanger vs about life and death or prosperity and aduersity which be companions of life and death By Diuels is meant wicked Spirits which seeke by all meanes to lead vs from God and endeauour to separate vs from his loue yea good Angels are meant too by supposition hyperbolical like to that saying Gal. 1 8. Also by principalities powers is meant such Angels as are set ouer Empires and Kingdomes also ouer Cities and particular Countries as Dan. 11. or tyrants of the world with their whole power according to that threatned Mat. 10 17 18. Moreouer by things present and to come wee are to vnderstand all things which do presently or heereafter may happen to vs in this worlde and the worlde to come or all both good and euil things which now or heerafter shal come to vs. By height is meant things high and marucllous or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high and by deepe is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth and lastly by Creatures is meant euery thing created in the vniuersality of this whole world Tim. What learne we by this magnificent rehearsal Silas That Christians and Christianity bee assaulted with meruailous and sundry enemies Of this see before what hath bin said Tim. What is the vse of th s Silas That euery Christian hath neede of a strong Faith and much patience and continuall watchfulnesse so much the more by how much the more the malice number of enemies are greater Tim. What are we to learne of this that hee sayth of these particulars that they cannot separate vs from the loue of God Silas That the loue which God beareth his elect is immoueable and most firme the reasons hereof are First because nothing in the world is able to hinder break it off Secondly he himselfe will neuer alter it because hee is vnchangeable Tim. What vse heereof Silas It conuicteth both the Papists and Lutherans of error who teach that such as are in the state of grace Gods loue may loose it and fall from it Se condly it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured that they stand in the loue of God whatsoeuer they lose yet they keep still Gods loue whereof before enough Tim. But may any Christian be after this sort assured Silas Yes Paul the Apostle was so as himselfe confesseth in this place I am perswaded c. Tim. Yea but he speaketh this of his owne person what is that to vs there is great diffrence between Paul other christians Silas Paul speaketh many things of himself which are not peculiar to himselfe but in common do belong to al Christians as Gal. 2 20. 6 14. Phil. 1 21. and often elswhere Secondly in the last words of this text he wraps vp all other beleeuing Christians with himselfe saying Who shall separate vs. Thirdly euery true beleeuer may be certainly assured of his own saluation vpon the same grounds that Paul was of his which grounds are eyther Theologicall and necessary others are but Logicall and profitable only The Theological and necessary grounds bee first the foreknowledge and immutable purpose of Gods election Rom. 8 30. manifested in calling Iustification Sanctification The second is the inward perswasion of the holy Spirit witnessing to their spirites that they are Gods children Rom. 8. 16. Thirdly the most faithfull promise of God that such as do beleeue in him shall haue euerlasting life Iohn 3 18. Fourthly Christ his deliuering himselfe to death and his nowe making request in heauen for them Rom. 8 32 33. Lastly the effects of Gods sanctifying Spirit in their hearts to wit vnfained faith and diligent loue 1 Thess. 1 3 4. The Logicall and probable grounds be all the outward protections and blessings of God which being very many great though they haue no force in themselues to perswade vs to the loue of God yet being ioyned vnto the former they helpe well to strengthen our assurance and to make the matter more euident For Gods Children haue them as testimonies of their Fathers loue and fruits of redemption Tim. Now shew vs what vse is to be made of this Silas First it conuicteth the Papists of errour in that they teach that we haue but a probable and coniectural assurance of our election to wit by hope as they speak to hope well of it vnlesse it be some certaine men who knew by reuelation Gods loue as Abraham Isaac Iacob Dauid Paul c. or of the predestinate in generall but for any particular man to assure himselfe that God loues him and that he is iustified and shall be saued they esteem it presumption
things belong to God and Prouerbes He that searcheth the glory shall be confounded with the maiesty also Esay 6 2. the Cherubins couering their faces before the throne of God teach vs this modesty that we should not pry into that which God will haue kept secret from vs. This doctrine may bee set foorth by the comparison of a weake eye vnable to looke on the sun in his beauty and strength or of a simple or ignorant Boore presuming to sift and scan the important affaires of Princes and States euen such madnesse is it in silly man to reason and striue against God thinking to bring his actions and decrees vnder our controulement and censure as if all without our reach ought to bee reiected Tim. What profit is to be made of this instruction Silas First it serues iustly to reprooue the audacious wickednesse of such men as are too busie to examine God and his wayes why hee made the world no sooner what hee did and where hee was before the worlde why hee made them men and women why hee made some poore and not all rich why he would not chuse and saue all why hee suffered Adam to fall sithence he might haue kept him from sin c. Such persons little consider how easie a thing it is for that infinite maiesty to confound these curious fooles with his very becke Secondly the godly are here to bee exhorted to bridle this wickednesse in themselues by a due meditation of Gods infinite greatnes compared with their owne most pittifull smalnesse being in respect of him not so much as a droppe of water in respect of the whole sea or as a little dimme candle to the light of the sun How small a portion of that incomprehensible wisdome doe we see This therefore will bee our wisedome to labour in al sincerity and humbly to know beleeue and doe that which wee by his word shall perceiue to belong to vs. DIAL XIII Verses 20 21. Shall the thing formed say to him that formed it why hast thou made mee thus Hath not the Potter power ouer the clay to make of the same lumpe one vessell to honour and another to dishonour Tim. VVHat doth this text containe Silas The reall answere of Paul to the thing obiected to wit cruelty in God if for his very will sake he should chuse some to life and harden others The former answere was personall beating down the presumption of such men as would call the workes of God to account now he satisfieth the very matter obiected Tim. What is the summe of this reall answere which Paul makes to the thing it selfe Silas Thus much that though God shew mercy where hee will and shew no mercy where hee will not yet none may repine at him or accuse him of cruelty The cause here of is the most high and absolute power that God hath ouer his creature to dispose of it as pleaseth him himselfe being the supreme cause of all and independant all other things rather depending on his pleasure Tim. In what manner or forme is this set downe by the Apostle Silas By a parable or similitude wherein men are likened to a pot of clay and God to a Potter The substance whereof is thus much that as a pot may not finde fault with the Potter howsoeuer hee make it because hee hath full power ouer the clay to make what hee will with it so God hath absolute power ouer men to dispose of them as he liketh either to death or life and therefore hee cannot be charged with cruelty though he reiect and cast off some for his meere pleasure sake This comparison our Apostle borroweth from other places of Scripture as namely from Esay 45. 9. and Iere. 18. 1. 2 3. Tim. Doth this comparison hold in all things doth God man agree in euery thing as doth the Pot and the potter Silas No they differ in these things First the potter hath matter to wit clay prepared to his handes God made man of nothing Secondly man hath vnderstanding and will the clay hath not so much as anie motion Thirdly it is a greater matter to destroy a man than a pot of clay Similitudes saith Chrysostom are not of force touching all parts for thē many absurdities would followe it is sufficient to holde in that for which it is brought Tim. In what things doth this similitude consist Silas First as sundry pots be made out of one lumpe so all men are made out of one masse whether we consider men in the estate of their creation or corruption yet the Originall beginning of all men as touching their bodies is all one and the same to wit clay or slime Secondly the power and right that God hath ouer men is as great as any potter can haue ouer the pot yea and much greater without comparison Thirdly the pot if it could speake may not reason with the Potter why was I made so and not so neither may man reason with God why he made him thus or thus Lastly as the Potter of what forme soeuer the pot be made taketh nothing frō it so neither doth God take any thing from man what end soeuer he appoint him vnto Man was beholden to God for whatsoeuer hee is or hath but man gaue nothing to God Tim. To what scope and marke doth this similitude tend Silas Not onely to checke such as repine at Gods eternall decree of election and reprobation but to cleare this decree from all suspition of cruelty and tiranny because as his mercy is arbitrary so his right in and power ouer his creatures is absolute Tim. Now tell vs what instruction we are to learne from this latter end of the 20. verse Silas That it is not lawfull for men to contend or striue with God about-any thing which hee decreeth before all times or which he doth in time Tim. Howe may this doctrine bee fitly gathered from this text Silas In this wise by an argument a minori if the pot must rest in the will of the Potter without questioning or expostulating why it was made in this base forme or to such a vile vse much more are men to be satisfied with the will of their creator without repining or reasoning against it if it be an vnworthy and vnreasonable thing for the pot to question with his Former much more vnmeet is it that man should question with his Maker Tim. What may be the reason of this doctrine Silas First because God himselfe being most iust his will is the highest and most perfect rule of al righteousnes insomuch that whatsoeuer it bee that is once knowne to bee willed of God must without ali question and dispute bee helde for most vpright and iust and cannot bee but a most grieuour sinne to quarrell with him or to answer him againe Tim. What vse is to be made of this first doctrine Silas First it serueth to stop the mouthes of all such as cauill at the doctrine of Gods most free
runners which come not to the Goale though they striue towardes it so these Iewes though they intended to follow the rule of the Law which teacheth a perfect righteousnesse yet they were neuer able to come at it Tim. What Doctrine ariseth from this whole Verse Silas That such as seeke to be iustified by their owne workes shall neuer finde righteousnesse for the Iewes heere spoken of sought to be righteous by dooing the Law and yet could not attaine vnto the righteousnesse of the Law Tim. But this is straunge that they should not finde which seeke and yet the Scripture promiseth that such as seeke shall finde Silas Indeede it is strange euen a Paradox to naturall reason but the cause will appear to be that they sought amisse as men may pray and not obtaine because they pray amisse so men may follow righteousnesse and yet not get it if they seeke it amisse Tim. Yet shew mee why they that endeauour to dee righteousnesse should not haue that righteousnesse that the Lawe requires Sil. Because the Law sets forth such a righteousnesse as no meere man is able to performe It is certaine could any man performe the Law perfectly it would make him righteous and giue him eternall life as it written Doe this and liue Gal. 3 12. Leuit. 18 8. but this absolute perfection of the Lawe can no flesh attaine vnto no not Gods owne regenerate Children when they are at the best for if We say we haue no sinne we are Lyars 1 Iohn 1 10. There is an impossibiltiy of keeping those two commandements to loue with all the heart and not to lust Hence it is that men easily misse of that righteousnesse which yet they may much sweat for and take exceeding paines to haue it againe There is yet another cause why they may misse of it although they labour much for it because none can seeke to bee saued by their owne workes without contempt of Christ in whome alone true righteousnesse is to bee founde for if one doe but once thinke that he may bee saued by his owne doings it argues that that man doth iudge himselfe to stand in no need of Christs doings and sufferings and so he makes the death of Christ voyd and frustrate Gal. 2. 21. Tim. What vse hereof Silas First it teacheth how miserable supersticious Papists and blinde Protestants are for they looking to haue Gods fauour and euerlasting life by their own deseruings they are most sure to loose forgoe it These are vnder a double misery first that they neuer get the righteousnes that they striue for and besides that they loose that true and perfect righteousnes of Christ. Secondly it confutes the Papists who teach the keeping of the law to bee possible for then were righteousnesse to bee attained by our doing the law Thirdly it humbles the godly to consider that how many or good soeuer their workes bee yet they come farre short of righteousnesse and therfore they must be forced to say Lord enter not into iudgement with thy seruant for no flesh is righteous in thy sight Psal. 143. 2. Tim. Is there not some other thing to be learned from this verse Silas Yes euen this that the prouidence of God is wonderfull bestowing righteousnesse and eternall life vppon his elect ones The reason hereof is because he bestowes it on such as neuer intended it and kept it from such as much laboured for it Tim. What vse of this poynt Silas It serues exceedingly to extoll the grace of God of which alone it commeth that men are iustified and saued Secondly it greatly humbles the pride of mans hart by thinking that whatsoeuer they doe for their owne saluation yet nothing is to bee attributed vnto their owne deedes Tim. Yet are not all men bound to doe what lies in them to get righteousnes and life Silas Yes verily both for the commandement sake that bids them striue and for the promise sake which is made to seekers and knockers Thirdly because this is enough to condemne a man if he saile of doing his owne part in procuring his owne saluation And lastly because God doeth not vsually bestowe his grace and Spirite vpon the secure snorting and idle but vpon the painfull and carefull Christian as hee giues his earthly blessing to the diligent hand and not to the slothfull Notwithstanding all this God is not mooued by any thing that wee doe to call and iustifie vs but it is onely out of his owne good pleasure and mercy and therefore none haue cause to glory or reioyce saue onely in this that they knowe him to bee their mercifull Father 〈◊〉 9. 2. and that themselues when they haue done all they can are vnworthy of any thing Luke 17. 10. Tim. What is it to seeke righteousnes by faith Silas To study and desire to become righteous by beleeuing in Christ. Tim. What is our doctrine from hence Silas That the onely way to finde righteousnesse is to seeke it by faith the reasons be first the commandement of God Secondly his promise The iust shall liue by faith Rom. 1 17. Thirdly because the perfect righteousnesse of the law is not to bee found out of Christ and hee is not otherwise to be had then by faith by which he dwels in our hearts Ephe. 3 17. Fourthly no man can liue and doe so righteously but that hee must neede remission of sinnes because there still will bee some thing vnperfect and all Scriptures teach that forgiuenesse of sin is not to bee had but by faith Acts 10 43. Therefore faith onely is that which iustifies the elect sinners before God as charity doth sit before men Tim. What vse of this point Silaas It reproues such as dislike the doctrine of righteousnesse by Faith onely directly or indirectly saying it is too much taught that the reaching of it doth much hurt these be ignorant speeches Secondly it teacheth vs the high and ready way how to seeke righteousnesse namely by beleeuing that wee are vnrighteous in our selues and no righteousnesse to be found but in Christ and in comparison of him to iudge all our workes to be dung Phil. 3 8. That therefore euery Christians dutie is as he desi es to be righteous and to be saued that he get this precious gift of faith without the which no Iustification nor life can be had Tim. What is meant by the workes of the Law Sil. The merit and desert of workes as in all places where workes are set against Faith or Grace or Christ there they signify merit and not barely the dooing of a good worke as a fruite of faith Tim. What is our Doctrine from hence Silas That our owne workes do not merit righteousnesse and eternal life This is true as well of those works which are done of grace as those which are done of naturall strength For of all workes the Apostle affirmes that hee that seekes righteousnesse by them can neuer
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasiō or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing whē no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
First it signifieth determination or ending of a thing as Mat. 24 3. Secondly it signifieth the mark whereunto any thing aimeth as 1 Pet. 1 9. Thirdly it signifieth perfection or accomplishment as Ro. 13. Loue is the end of the Lawe Fourthly that for whose sake or cause any thing is appointed The word End in this text may well beare all these four significations but the two last especially For Christ hath determined the ceremoniall Law for signification and practise and the Morall Law for curse and extreame rigour Also he is the marke at which the whole Old Testament to wit both Law Prophets aymed for they bare witnesse to Christ Ro. 3 21. Thirdly Christ is that which is intended in the Law and for which the Law is appointed Lastly hee is the perfection of the Law inasmuch as he hath exactlie in euery point perfourmed it bearing the punishment due to the breach and yeelding due obedience Tim. But declare vnto vs more particularly in what respects Christ is the perfection of the Law Silas First in respect of his integrity and puritie of his Nature being conceiued without sinne Math. 1 18. Luke 1 35. Secondly in respect of his life and actions being wholly conformed to the absolute righteousnesse of the Law 2 Cor. 5 21. Thirdly in respect of the punishment which he suffered to make satisfaction vnto Gods Iustice for the breach of the Law Col. 1 20. To which may be added that hee hath purged the Lawe from the corrupt glosses of the Pharisics Math. ch 5 6. Lastly he reneweth it causing his members heere to beginne and in heauen to fulfill the obedience of it Tit. 3 5. 6. Tim. What is the summe of the first part of the 4. 〈◊〉 Silas Thus much whereas God gaue vs the Lawe of the ten Commandements to be a Law of perfect righteousnesse and men thorough weakenesse are vnable to keepe 〈◊〉 therefore Christ is now made the perfection of the Law for that Christ hath made perfect and full that which the Law coulde not for it could not pardon our sinnes nor giue vs power to fulfil it but Christ hath done both these by application of his obedience and sufferings to beleeuers Tim. What Doctrine ariseth from this verse thus explained Silas First whosoeuer desireth perfect righteousnesse and eternall life must come to Christ who is therefore called our righteousnesse 1 Cor. 1 30. 2 Cor. 5 21. The reason heereof is because perfect righteousnesse such as is required in the Lawe and to which eternall life is due is to be found in the man Christ onely and in no other humaine creature whatsoeuer and this commeth to passe not by any defect in the Law which is a worde of life and ordained to giue life Rom 7 14. but by our owne default who cannot thoroughlie obey it Rom. 8 3. Tim. What profit is to be made of this Doctrine Silas It conuicteth those of error which will bee Iustified any other way either in whole or in part saue by Christ onely for since nothing that men do or can doe before or after grace can be saide to be Christ Christ alone is our righteousnesse therefore to trust in anie thing for righteousnesse is to make that a Christ and so to renounce him Secondly it teacheth that true Christian people be the onely happie men and onely Christian religion to bee the onely true religion because it alone teacheth the Doctrine of Christ and of righteousnesse by him therefore all other professions besides Christianity directly leades to perdition whatsoeuer shewes they haue Turcisme Papisme Paganisme c. are false and deceitfull religions Tim. What is the next Doctrine Sil. That the chiefe office and dutie of the Lawe is not onely to giue knowledge of our sinnes and to bee a direction for our life and manners but to direct vs vnto Christ as vnto the proper end thereof in respect whereof the law is tearmed our Schoole-Maister to Christ Gal. 3 24. Tim. But how doth the Lawe direct and bring vs vnto Christ Silas Not directly and ofit owne nature for so it threatens vs with death for euery disobedience promiseth eternall life no otherwise then vpon perfect obedience which wee vtterly want but indirectly and by accident namely by shewing out sinnes accusing condemning vs therefore it compels vs to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe driuing vs by that meanes out of our selues to seeke vnto Christ for the pardon of our sinnes and to be accounted perfectly iust by his obedience imputed vnto vs. For as a glasse by shewing vs the blots in our face warnes vs to wipe them out and a sicknesse being knowne and felt enforceth vs to the Physition for helpe and as hunger and wearinesse compels vs to looke out for meate and rest so the law by opening our guiltinesse and terrifying our conscience by denouncing punishments makes vs run to Christ for remedy that wee may bee iustified by him laide holde on and receiued by a true and liuely faith Tim. What profit of this doctrine Silas First it argueth all such of great foolishnesse as seeke to be iustified by the workes of the law for that is instead of a Schoole-Maister to make it a father and a redeemer vnto vs. Secondly it doth admonish vs how we may become profitable hearers of the law to wit by learning from the law being rightly expounded not our sinnes alone and the iudgements due vnto them but by considering Christ to bee our redeemer and deliuerer from sinne and the curse due to them Therefore such are here iustly to be reprooued as vpon hearing of the law preached do sticke in the knowledge of their sinnes and the feare of Gods wrath due to them whereas they should be led forward thereby to see and seele a great need of Christ that they may seeke after him to obtaine pardon of their sins also righteousnesse and eternall life by him as a man that is wounded or one that is sicke runnes to the Physition for reliefe and helpe so the law reuealing sinne and death should whip to Christ. Tim. Come to the second part of this text and tell vs what doctrines we are to learne from thence Silas First that Christ together with his righteousnesse are receiued not by any workes but by beleeuing as it is heere written to him that beleeueth Secondly we learne that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone but to all elect Gentiles also which shall beleeue in him as it is written to euery one that beleeueth Tim. What followes heerevpon Silas These two things First that the difference betweene the Iew and Gentile vnder the law is now taken away by Christ vnder the Gospell Secondly heere is great matter of comfort for all faithfull persons whosoeuer how weake soeuer their faith be so it be true for vnto such their
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
euen the best out of themselues and enforceth thē to goe to Christ for righteousnesse and life eternall by beleeuing that he hath fulfilled the law for vs by his obedience and death and this is indeed the right meditation of the doctrine of the lawe when it schooleth and swindgeth a sinner vnto Christ to fetch from him alone righteousnesse and saluation Now heereby shall wee know that the preaching of the righteousnesse of the law hath driuen vs to Christ First if we trust not to the workes of the law to seeke life by the merite thereof in whole or in part Secondly if wee striue to order our workes according to the leuell of the law making it the rule of our Christian life still suing to Christ for pardon of faults Lastly learne hence that if the righteousnesse of the law hauing promise of life do consist in doing thinges commanded in all perfection therefore Christ cannot be the end of the law for tighteousnes vnlesse beside the passion of his death there be allowed vnto beleeuers his actiue obedience and integrity of life that in him wee may claime life as well as escape death DIAL VI. Verses 6 7 8. But the righteousnesse which is of faith speaketh on this wise Say not in thy heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ from the dead but what saith it c. Tim. VVHat is the scope of this Text Silas As before he described the righteousnes of the law out of Moses so now by an antithesis out of Moses he setteth foorth the righteousnes of faith by the effects obiects and properties plainely shewing that it driueth away doubting and feare frō the conscience leaneth vpon the word of promise beeing possible easie and certaine and in all these it is quite opposite vnto the legall iustice Tim. Declare now plainely the summe of this Text. Silas It is thus much that the righteousnesse of faith neyther leaueth the conscience doubtfull of saluation nor striketh in it any feare of condemnation but staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes and risen againe for our righteousnesse it engendereth firme quietnesse in the hearts of beleeuers and draweth free confession from their mouth of Christs death resurrection and ascension Tim. What be the parts of this Text Sil. Two the first negatiue shewing what faith speaketh not or forbiddeth with the cause and reason why verse 6 7. The other affirmatiue teaching what it is that faith faith and what manner of thing it is Tim. What doth faith forbid and why Silas All doubting about eternall life in heauen vpon this ground because Christ is ascended thither for vs. Secondly it forbiddeth all trembling and feare of beeing tormented in hell vpon this reason because Christ being dead hath by his death ouercome eternall death not for himselfe but for his members Tim. Come wee to the words and tell vs what is meant by the righteousnesse of faith Silas That which before in verse three is called the righteousnesse of God standing wholly in beleeuing or the righteousnesse of Christ being laid hold vpon by faith or a person iustified by faith in Christ it is no matter which of these we follow Tim. But how may this righteousnesse bee saide for to speake Sil. By a figure called Prosopopoia as Rom. 8 19 20. Paul putteth a person of a reasonable creature vpon the iustice of faith and bringeth it in speaking and declaring it selfe what manner of thing it is and what it works in beleeuing hearts Tim. What may we learne from these first words Silas That a liuely faith is necessarily required as an instrument to receiue true righteousnesse before God Secondly whosoeuer is indued with this faith hath that righ teousnes which God alloweth of in iustice not that faith as it is a quality a worke or guift is this iustice but because God imputeth to faith the iustice of his Son Christ which alone is able to appease him and to abide the rigor of his law which faith as a worke cannot doe Tim. What may wee learne by this that Paul confirmes the doctrine of free righteousnesse by faith out of Moses his writings Silas That Paul the Apostle and Moses writings had good agreement in the doctrine of the Gospell Secondly that the righteousnesse of faith hath witnesse from the law and the Prophets Thirdly that Moses knew and preached the Gospell as well as the Law hence it is that Moses lawe doeth oftentimes signifie the whole doctrine of God as Psal. 19. 7. Tim. Why then is Moses accounted a Preacher of the lawe and set against the Apostles and Christ the preachers of the Gospell Iohn 1. 17. Silas Moses had this denomination of that which hee did for the most part and that was to publish and expound the lawe to the people howbeit the promises of grace are contayned in his writings also he prophesied of Christ Iohn 5. 46. For Moses wrote of mee euen as Christ and his Apostle did preach the law and vrged repentance Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace they are therefore called the Ministers of grace and dispencers of the Gospell Tim. What vse of this poynt Silas It serueth to draw the Iewes the sooner to embrace the righteousnes of faith since it was taught by Moses a Prophet whome they much honoured and respected and yet refusing to beleeue in Christ euen for that they thought therby to be drawn away from this Moses wheras Paul tels them that there is no such matter if they would beleeue Moses but contrariwise they must receiue Christ whome hee preached as Iohn Baptist so Moses prepared Disciples for Christ the one more the other lesse clearely Tim. But how may it appeare to vs that Moses in this testimony did speake of Christ and the Gospell Silas First out of Moses wordes Deut. 30. 6. 11. the promises of conuersion to God and circumcision of the heart are parts of the Gospell and this was the commaundement and not the legall precepts which that day hee spake Secondly out of Paul who in this place tearmeth the word which Moses spake to be the word of faith verse 8. Thirdly if Paul had vsed this text of Moses by allusion agreement or proportion onely as if such wordes as were spoken by Moses touching the law might fitly be applied by Paul to the Gospell then had they not serued the purpose of the Apostle which was to confirme by testimony of Moses that which hee had spoken before touching Christ being the end of the law for righteousnesse to him that beleeues They are then deceiued which think that Paul alludeth to Moses citing him by way of consequence and not directly or that he doth speake of the bare knowledge or performance of
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat 〈◊〉 it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
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
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
of safety and security of mirth and friendship to be a snare and trap and an occasion of ruine Secondly it teacheth also the condition of such as liue in the seruice of sinne without turning to God to be most vnhappy to whom all things not sinnes and afflictions onely but Gods gifts and blessings also shall bee turned vnto their euill both temporall and eternall Thirdly it serueth as a bridle to restraine the children of GOD from fretting and repining at the great welfare of the vngodly liuers If 〈◊〉 Iob and Dauid repined and grieued at the prosperity of sinners let others feare a fall where such Saints so strong did stumble See Psal. 37 1 2 3 c. Let God alone with them and bee not troubled about them Fourthly it makes much for the consolation of the godly to whom not onely things desirable good but euen hard vnhappy bitter and deadly things shall turne and become wholesome and good as sickenesse weakenesse pouerty imprisonment banishment infamy and death c. All things shall worke together for good to such as loue God Rom. 8 28. The reason is because Christ by his crosse hath sanctified the crosses of the faithfull and pronounced them blessed which mourn and suffer Mat. 5. therefore Christ by death was broght to his resurrection and glory so his Apostles and other professors by most cruell Martyrdome haue had theyr faith tried as Golde in the furnace and haue been translated to eternall blisse and glory in heauen Lastly it warneth all men to pray God earnestly to blesse his benefits vnto them that as they are good in themselues so they may proue good to the possessors of them Tim. Come now to the second punishment and tel vs what it is Silas The blindnesse of vnderstanding in Heauenlie things Let their eyes be darkned This is a speech borrowed from the body and applied vnto the minde which is as it were the eye vnto the soule The darkening of this eie signifies the taking away of vnderstanding from the Iewes making them witlesse and blockish that they might see no more in the matters of God and of saluation then a blinde man can see at noone day in worldlie matters Tim. What is the Doctrine which doth ar se now out of these words thus openad Silas To bee depriued of the vse of vnderstanding in things pertaining to God is a dreadfull iudgment The proofe heereof is from Deuter. 28 28 29. where GOD threatneth the disobedient to his Lawe to smite them with blindnesse and with astonishment of heart that plaine and easie and familiar matters should be as harde and obscure vnto them as the Sunne is darkesome vnto him that lacketh his sight Example of this iudgement we haue first in Pharaoh who hauing disobeyed Gods warnings bidding him let the people go and after many and most sharpe plagues hauing hardned his heart against Gods knowne will was stricken iustly of GOD with such a spirituall madnesse as hee was not able to perceiue it to be a sinfull and hurtfull thing vnto him to keepe the children of Israel still in his land but after hee had let them go he wold needs obstinately follow them vnto the red Sea which was the destruction of him and his people Likewise the Pharisies had their mindes so darkened of God as they could not discerne any sinne or danger in putting to death Iesus though they had often felt that he had done them no euill at al but much good and in their presence had many wayes and manifestly witnessed by his life doctrine patience myracles both the innocency of his manhood the truth of his Godhead A certaine shadow of this iudgement we haue set forth in the Sodomites Gen. 19 11. who being smit with blindnesse did in the day-light euen grope after the doore of Lot his house If wee do account it a verie great euill to haue the eyes of our bodie put out then to bee depriued of the light of vnderstanding must bee a more heauier iudgement and calamity by how much the soule is more excellent then the bodye and the benefit of inward vnderstanding is greater and more necessarie then the profit of an outward and fleshly eye Tim. How may Christian edifie themselues by the knowledge meditation of this Doctrine Sil. First in respect of themselues it must stirre them vp vnto thankefulnesse to blesse God for clearing their eyesight by the Spirit of Wisedome Also to pray vnto God for the continuance and encrease of it and to be deliuered from the iudgement of a blind heart Lastly that to this end they endeauour alwayes to glorifie God by their knowledge by turning it into practise and actions Now in respect of others to take compassion of such as are vnder this iudgement For if wee will pitty poore blinde men which cannot see their way and Idiots or fooles which lacke the vse of naturall reason much more we ought to greeue for such as haue lost the vse of spi ituall vnderstanding not being able to see the way vnto saluation and take it for a surety that hee hath a verie 〈◊〉 heart that cannot mourne for such or at least bee ḡrieued for that his heart is so hard Tim. What was the third punishment Silas The bowing of their backs or loynes wherein there is another Metaphor translating that to the soule and the estate of the Iewes which is proper to the body the strength wherof doth chiefly consift in the backe or loynes the bowing whereof importeth as much as the weakening or diminishing of this bodily strength by all which is signified vnto vs that the malicious Iewes for the contempt of Christ his Gospell should loose their whole strength both spirituall lacking all endeauour to doe that which is good and temporall hauing their ciuill authority and gouernment taken from them This iudgement began to bee executed vpon them before the birth of Christ when Augustus Caesar was Emperor of Rome and afterwards was more thoroughly inflicted when the Emperor Titus tooke the Citty burnt the Temple brake downe their wals put the people to the sword and laid all wast so as there was not any more any face or forme of a Common-wealth amongst them being vtterly voide of all lawes and regiment and beeing made vassalles and vagabonds vpon the face of the earth and so haue remained now fifteene hundred yeares and aboue which continuance of this iudgement is noted in this word alwaies When it had lasted but 3. hundred yeeres Chrysostome wondered at this iugdement of God how then ought we to be astonished at the consideration of it Let vs learne from it generally the extreame fiercenesse of Gods wrath against vnbeleefe for the which he would so exceedingly and seuerely plague his owne peculiar people More particularly let vs obserue that it is a plaine and and a sure token of Gods indignation against any Country to haue the chiefe props or staies thereof eyther sore shaken or wholly remoued
world And reconcilement is put for saluation wherof our atonemēt with God by Christ is the chiefest part because a sinner entreth then into the estate of saluation when sinnes are pardoned through Christ. Tim. But how may the casting away of some be the reconciling and sauing of others seeing euill must not bee done that good may come of it Silas First the casting away of the Iewes as it comes from God had the nature not of an euill but of a good worke because it was the execution of his Iustice vpon them for their vnbeleefe Secondly it was not properly the cause of the Gentiles saluation but accidentally insomuch as the Iewes being cast out by that occasion the Gentiles were called to Christ who could not be called till they were reiected by reason that the Iewes malice was such as made them to contemne the grace of Christ and to enuy that the Gentile should bee partakers of it Neither would they enter nor suffer others as a Dogge in the manger which neyther eateth the Hay nor suffereth the Oxen to eate it therfore as by tumbling down the dogge the beast comes vnto the foode so by casting off the stubborne Iewes the Gentiles found enterance both into the estate of Grace and Reconciliation with God Tim. What instructions haue wee from the former part of this Verse Silas First that God can turne the greatest euill to much good for his children the reason is his most admirable wisedome and goodnesse euen as Satan by his very great malice and subtilty can so poison the best things as they proue hurtfull to the wicked Tim. What is the vse to be made of this point Silas First to mooue vs to loue praise and admire the most singular loue and wisedome of God Secondly to labour after Gods example to make benefit of all euils which happen to our selues or others euen of our owne sinnes and of the transgressions of other men to make vs more humble and watchfull thereby for the time to come Tim. What other Lesson learne we from the beginning of this verse Silas That the summe of the Gospell is to preach reconciliation with God to wit that of sinners enemies and vngodly being without God and true life subiect to wrath and death for sinne wee are receiued to fauour and become friends children and heyres of life through Iesus Christ beleeued in See 2 Cor. 5. what Paul saith of God in verses 18 19. and of the Apostles and other Ministers verse 20. Tim. What be the parts of reconciliation Silas Two First remission of sins or not imputing our faultes with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners Secondly Sanctification in killing the strength of sin and quickening the soule by works of righteousnesse in the Spirit Rom. 6 2 3 4. Remission takes away the guilt and paine of sinne Sanctification remoues the dominion kingdome of sinne that it raigne not Rom. 6 12. and is a necessary companion of remission and fruite of reconciliation with God 1 Cor. 1 30. Tim. What profit is to be made of this point Silas That Preachers ought diligently to teach this Doctrine of reconcilement and the people to learne it that they may be throughly acquainted with Gods mercies to their comforting after heauinesse for sinne and their own miseries to their humbling after grace bestowed on them For as nothing will so cheare vp a troubled spirit as the declaration of the sweete sure mercies of Christ vnto firme and full attonement with God so nothing is more auailable to humble them thē the remembrance of their vnhappy condition in being strangers from God Tim. Come to the latter part of this verse and tel vs what is meant by receiuing as also by life Silas Heere the effect or consequent is put for the cause or antecedent which is an effectuall calling or receiuing of the Iewes into the Christian Church and by life is meant the quickning by grace to liue to God being before dead in trespasses Thus Oecumenius expounds this place What saith hee shall bee their assumption but this that we may say of him that assumeth or receyueth that he reuiueth them being dead in sinnes This speech is borrowed from the last great resurrection of the body whereunto the Scriptures do often resemble the restitution of the Iewes both from their bodily and spirituall calamities See Esay 26 19. Hos. 13 14. Ezek. 37 11 12 c. 〈◊〉 〈◊〉 11 12. to teach vs that the restitution of the Iewes beeing spiritually dead to the faith of Christ in the end of the world shall be as certaine and sure as that the corporally dead shal be raised out of their graues at the last day which is an Article of our faith Tim. What else are we taught from hence Silas That in all men naturally there is no more strength to do a good worke no not to thinke a good thought pleasing God then there is force in a deade man to do any worldly worke Iohn 15 5. 2 Cor. 3 4. 1. Cor. 2 14. This confuteth the counsell of Trent which teacheth that wee haue power if we will to receyue grace offered to beleeue and repent when wee are exhorted Session 6. But this is false because God must draw vs to Christ Iohn 6 44. also work in vs both the will and deede Phil. 2 13. and because of our wil being dead God is not onely to helpe it but to reuiue vs by putting as it were a new soule of grace into vs. This must stirre vs vp to giue the whole praise of our newe birth to God as Col. 1 21. Ephe. 1. 1 2 3. Againe from hence we may learne that wee may not despaire of the saluation of any either of others or our own how hopelesse soeuer For if God can reuiue the Iewes now sixeteene Ages rotten in the graue of sinne then how much more others also see Iohn 5 25 28. Tim. What Vse of this last point Silas This must nourish a charitable opinion of the greatest sinners and preserue men in hope of thēselues so they do not deferre but betimes endeauour to turne from sinne and seeke to God who is rich in mercie and power whose example should teach vs not to be cruell and rigorous as many Christians are being far vnlike to God who enclineth to pity pardon and to saue euen most for lorne offenders 〈◊〉 Whereas many thorough hardheartednesse be so implacable as nothing will appease them no 〈◊〉 and confession after crimes yea sundry Parents be heerein wodrthy to be blamed that as some are too indulgent so others too too seuere refusing to take to fauour their relenting and repenting children Oh what would become of themselues if God so deale with them But there is much mercy with God and plentifull compassions so ought there also to bee with men DIAL XIII Verse 16. For if the first fruites be holy so is the whole lumpe and if
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
the dregges of his wrath and feele his bitter seuerity to bee very carefull not to drinke in sinne with greedinesse going on in euill with contempt of God and his word DIAL XIX Verses 23 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft thē in againe For if thou wast cut out of the Oliue tree which was wilde by nature c. Tim. HOw doth Paul proceede Silas Now he addeth a new argument to beate downe the pride of the beleeuing Romanes and to teach them humility It is taken from the hope of the Iewes reparation whose restoring to Christ howe desperate and forlorn their case may seeme to be he prooueth to bee possible in verse 23. also to bee probable and verie likely verse 24. Tim. Vpon what condition is it possible and by what reason is it confirmed to be so Silas By a reason taken from the power of God who by his almightines is able to engraft them into the Church on this condition that they did not remaine in their vnbeliefe As the Gentiles if they fall from the faith may bee cut off so the Iewes might be planted in and recouer their dignity of being Gods people if they did not still continue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow that to doe so is in their owne liberty but it must come from God who worketh both the will and deed Tim. What are we to learne from these condition all wordes if they abide not in vnbeliefe Sil. First the sinne of vnbeliefe in the obstinate refusing of Christ and his grace offered so kindely and freely was the true cause why the Iewes were cast out from being Gods people which shews what an horrible sin vnbeliefe is of which a certaine Diuine hath truely written that it is the grand-witch which worketh all euill and mischiefe both to the body and soule of men in this life and in the world to come For it shutteth the hands of Gods bounty that hee cannot giue good thinges as it is written in the Gospell that Christ could not do any great work because of their vnbeliefe Math 13 58 also it openeth the hand of his iustice and draweth down euen eternall vengeance as well as temporall as it is saide afore verse 20 Because of vnbeliefe they are broken off and Reuela 21 8. which must cause men to hate this sinne as they abhorre a Witch or a Serpent and to striue against the same as against death hell and destruction Secondly wee learne that though the Iewes being very grieuous offenders as also very sore and very long plagued yet their conuersion is not to bee despaired of so they returne repent and beleeue they may be saued thogh through vnbeliefe they crucified the Lord of life And withall wee are taught generally that wee ought not to cast away hope either of our owne or of the saluation of other howsoeuer great transgressors and of a great time and standing in sinne so wee doe not abide still in our iniquity The reasons hereof be first because Gods mercies and Christes merites doe farre exceede mens trespasses for they be absolutely infinite so bee not our sinnes Secondly God hath promised grace and saluation to such as returne to him without exception either of the kinde of sinne or of the number or of the time but at what time soeuer as the Prophet Eze. speaketh chap. 18. also O house of Israel returne and thou shalt liue Eze. 18 20. Repent that your sinnes may bee done away Acts 3 19. Lastly if the Iewes were the greatest offendors that euer were for they killed that iust one desired a murtherer to be giuen them are not left without hope so they returne what good hope may other conceiue whose sins are not comparable to the Iewes if they will repent of that is past and hencefore liue godlily Tim. What vse is to be made of this knowledge Silas It confutes the Nouatians and other like heritikes who denied repentance vnto such as after baptisme did fall into any 〈◊〉 crime though it were of feare or other infirmities Secondly it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue that it is exceeding rich and deepe euen as a bottomelesse sea beeing indeed without eyther bottome or bankes And thirdly it giueth comfort against finall despaire to such as are out of heart with conceite and horror of their sinnes because they may be many and manifold being also most vgly or for that they haue long liued in them whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe yet are raised vp to a comfortable hope Lastly heere is an admonition to such as haue eyther committed 〈◊〉 great notorious sinne and doe liue in ignorance 〈◊〉 security hypocrisie prophanenes worldlinesse c. that they make haste to repent and to get out of their sinne as a man would with speed leap out of a quagmire or out of a deep dungeon or hot furnace for it is not the fil thinesse of their sinne that shall be able to condemne them so they doe not abide in it Sin damneth a man when it is abiden in and liued in without remorse or hatred against it or eschuing occasions and purpose of amendment but such as turne vnto the Lord with all their heart shall not dye in their sinnes the mouth of the Lord hath saide it Tim. But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ his Church for how can they leaue their infidelity no more then an Ethiopian can change his skinne or a Leopard his spots or how can they giue to themselues faith no more then an euill tree can againe make it selfe good or a bough broken off graft it selfe into the tree no more can vnbeleeuers conuert themselues become faithfull ones Silas It is true yet that which is vnpossible both to our selues and others it is possible with God God that by his owne power could make the world of nothing by his word which could diuide the sea and make it stand by his power as a wall and stay the course of the Sunne and open the earth and ouerwhelmne the world with water and cause the deafe to heare the lame to go the blinde to see the dumbe to speake the dead to liue which could cast out Diuels and dispossesse vncleane spirites by his commandement why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian did he not make Paul of a bloudy persecutor and a raging wolfe to become a sheepe yea a a shepheard and teacher of the flocke and why then can he not change a blinde obstinate Iew being an enemy to Christ into a faithfull member of Christ for God is able to graft them Tim. Yea but there be many 〈◊〉 which might bee done of God
vision touching the restoring by certaine degrees vnto life strength beauty and proportion the dry bones which he saw scattered in the fielde which howsoeuer some by allusion doe apply to the resurrectiō of the dead at the general iudgment yet it is plaine by the text to be meant of Israelites being in respect of spirituall life and grace like drye bones and dead bodyes vnable throrough vnbeleefe to stirre toward God but through the great and rich goodnesse of God to be raised againe by the Gospell and made aliue to God through Christ not all at once but by some degrees whereof their comming out of their desperate captiuity of Babylon might bee a type and figure For it is Gods manner in types of temporall deliuerances to teach spirituall and heauenly things concerning eternall redemption by Christ. Beside these things the counsell of the most wise and almighty God in the wonderfull preseruation of the Iewes ought diligently to be considered waighed of the godly wheras sundry very ancient people and famous as Persians Chaldeans Assirians Troians Vandales Lombards Gothes Saxons Picts Hunnes c. are eyther quite extinct and destroyed or else being seuered and scattered haue not so held their owne as to keepe still their owne ordinances and to be able to shew their originall and historye in sure record and preserue themselues for their ciuill life and religion vnmixed with other people whither they came yet behold a strange thing and markeable the Iewes onely notwithstanding their great and long dispersions and manifold calamities desolations and death in sundry countries where they haue beene butchered like sheepe as in England heere at London and Yorke by hundreds and thousands and elsewhere in other Countries knocked downe by heapes and others cruelly spoyled do for all this not onely remaine in very innumerous multitudes chiefely in Asia and Aphrica as M. Beza and M. Grineus vpon certaine knowledge do report but do keepe their Tribes distinct and vnconfounded and their religion all without commixtion as much as they may reading and searching the Scriptures but with very corrupt construction yet with this fruite and commodity that both their pedigree and descent from Abraham and the Patriarkes may appeare eke by their witnesse of our bookes out of which we deriue our holy Christian faith may be iustified and cleared from suspition of imposture and fraude which the heathenish Philosophers and other prophane Atheist-like persons cannot now charge vs with seeing that people still remaines as preseruers of those oracles of God which bee the fountaines of our religion Of all which what other thing are we to deeme and iudge but that they are reserued thus miraculously of God against the time of their conuersion and saluation to come heereafter in Gods determinate season Of this iudgement and opinion finally are many both moderne writers M. Caluine Beza Peter Martyr Iunius Piscator Pareus and our learned industrious countryman M. Doctor Willet who hath written an whole tract of this argument and diuers of the ancient Fathers and Schoolemen as namely Hilary and Chrysostome and Thomas Aquinas whose words are these Vniuersi Iudaei c. all the Iewes shall come to the Faith not particularlie some but vniuersally all as many beleeued in the beginning when the Gospell first was published so verie many shall beleeue heereafter The Meditation whereof should warne vs 1. of courtesie and charity towardes the Iewes 2. of humility in our selues that wee despise not them whome God will honour 3. of sound amendment of our liues that we be no longer any occasion of their stumbling and auersion from Christianity and that with daily and most feruent supplication we doe helpe their conuersion that God may bee glorified in the free and mighty saluation of that forlorne people and the kingdome of his Sonne enlarged a deare thing vnto all which loue Christ. Tim. Yee haue now finished this generall instruction Tell mee what particular Lessons ye haue to commend out of these two Verses Silas Both what be the benefites of Gods Couenant of grace and in what order Christ himselfe the deliuerer or Redeemer whom except we receiue and embrace being made one with him by Faith wee can haue no part in his merits as an house cannot bee borne vp and supported by a foundation except first it bee close laide vpon it nor a member takes motion from the body if it be not knit to the body The next benefit is remission or taking away sinne both guilt and punishment by the death of Christ whereunto is annexed imputation of Christ his actiue obedience in keeping the whole Lawe for our righteousnes For it is not enough to bee freed from condemnation and curse of sin but there must bee title and interest giuen vs vnto glorification and life eternal that we may be fully blessed Christ may be to vs no halfe but an absolute redeemer Lastly repentance or turning from sin vnto holinesse which is sanctification and is an vnseparable companion of iustification a necessarie fruite of faith and a spirituall benefit of Gods free Couenant so as they doe in vaine boast of hauing Christ and remission of sinnes by him which haue not forsaken their iniquities and begun to leade a new life Obstinate sinners which still abide in their wicked lusts without amendment haue nothing to do with Christ as a deliuerer and Sauiour but as with a fierce Iudge Secondly we are taught that we haue pardon of sinne and sanctification by the vertue of Gods couenant and free promise whereupon all good benefits depend but this is effectuall onely by faith For as no Christ no reconciliation with God without the promise concerning Christ the promise is vaine to vs till we beleeue Therefore the Papists teach corruptly which say that the parties baptized are purged and sanctified by the worke done whether they doe beleeue or not Moreouer if remission of sinnes bee by free Couenant what becommeth of merite of Workes For if our Saluation stands in remission then not in perfection of Vertues if in the prerogatiue of Christ the Redeemer and of Gods free Couenant then not in the glorie of our Merites DIAL XXII Verses 28 29. As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the Fathers sake For the gifts and callings of God are without Repentance Tim. VVHat doth this Text containe Silas Two Arguments to prooue the former secret about the vniuersall restoring of the Iewes The first is taken from the dignity of the Iewes being his ancient people set forth by the efficient cause Gods election and his Couenant with the Fathers The second is from the nature of GOD who is euermore firme and vnchaungeable and will not frustrate his owne election and calling Therefore it is most certaine that one day the Iewes must bee conuerted vnto the Fayth because God cannot for euer leaue and forsake a people so deare vnto him beeing his chosen people
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
obedience chap 12. v. 1. God ordainer of powers and is obeyed or resisted in them and how many waies ch 13. v. 2 3. God of peace of patience and consolation why so called ch 15. v. 5. God sent his Sonne out of loue to mankinde and why ch 8. v 32. God the onely auenger and why ch 12. v 19. God with him no vnrighteousnesse or cruelty either in execution of decrees or in the decrees themselues Ch 9. v 14 19 20. chap 11 v 35 36. God no respecter of persons ch 2. v 11. Howe persons may bee respected Gods will supreame cause of all his counsel and works ch 9. v 11 15. Gods will not to bee registred how it is to be vnderstood ch 2. v 19. Gods glory in manifestation of his mercy iustice the vtmost 〈◊〉 of all his counsels ch 9. v 22 23. Gods wrath and Iustice how fearfull a thing ch 3 5. and ch 5. v 6. and 8. Gospell of God why so called ch 1. v 2. and 15. verse 16. Gospell what it signifyes preached by the Prophets the authority excellencie antiquity and efficacy of it ch 1. v. 2. Gospell wherein it differs from the Law ch 1. verse 17. Gospel not to be ashamed of ch 1. v 16. Gospell how the power of God ch 1. v 16. Gospell how called a form or mould ch 5 v 17. Gospell what a blessing to enioy it ch 3. v 2. Gospell good holie iust ch 7. v 12. Gospel to be delighted in ch 7. v 22. Gospel how to bee esteemed and receiued Chap 1. v 2 3. Gospel preached both is obiect and instrument of Faith Gospel how the Iewes enemies to it Ch 11. v 28. Gospel why at first confirmed with myracles Chap 15 v. 19. Gospel a sacrificing sword ch 15. v 16. Gospel bow cause of death being a word of life Gospel word of faith and why Ch 10 v. 8. Gospel brings Spirit of Adoption Ch 8. v 14. Good why the Law so entitled Ch 7 v. 12. Good earnestly to bee sollowed Ch 12. v. 9. Good purposed when it cannot be effected Ch 15 verse 22. Good which we would we cannot alwayes do Chap 7. verse 15 16. Good is wrought out of al things toward the elect ch 8 v 28. Good doers may looke for praise and neede feare no punishment Chap 13. verse 3 4. Good by the wise GOD drawne out of euil Ch 8 v. 28. Ch 11 v 11. Good by sinne conuerted to euill Ch 11. v 9. 7. Grace what it signifies how manifold the spring of all good giftes Chap 1 ver 7. Grace howe holinesse so called Chap 6. v 23. Grace how Apostleship so tearmed Ch 1 verse 5. Ch 15 15. Grace extolled by Faith suppressed by the Law Ch 4 16. Grace in cause of Iustification contrary to works Ch 11 verse 6. Grace more abounds wher sinne abounds how to bee vnderstood ch 5. v 20. What it is to bee vnder Grace ch 6. v. 15. Grace of Christ how preuailes aboue Adams sin ch 5. v 16 17 c. That Grace may abounde we may not sin Ch 6. v. 1. Grace of God how necessary for all beleeuers Cha 16 v. 20 and 24. Griefe what it is cha 10 verse 2. We must grieue mourn with such as mourne how Ch. 12. v. 15. Griefe in Paule great for the abiection of the Iewes Chap 9. verse 23. and Ch. 10 1 2. H. Heart what it signifies ch 10 v. 9 10. From the heart what it is ch 6 17. From the heart prayers must come if they be accepted ch 10 15. Heart-hardnesse what it is how manifo'd how procured how to be cured how dangerous fearfull when it is whollye and for euer Markes to know it by the causes of it ch 2. v. 5. Chap 11 v. 7. Hast an effect of vnbelief and cause of shame ch 9. v last Head of the Church not Peter or Pope but Christ. Ch. 12. v. 4. Hearing how Faith by it Ch. 10 14. Heauens howe vnder vanity how to bee glorified New heauens what Ch. 8. v 21 22. Heathen their calling to Christ prophefied of ch 15. v. 9 10. 11. Heathens how a wild Oliue ch 11. v. 17. Of their grafting in and how partakers of the fatnesse of the Oliue Heathens how beholden to Gods bountifulnes chap. 11 v. 18 19 20 21. Holy how Scriptures bee so why the law is so entitled ch 1. v 1 2. Christians sacrifice how holy ch 12. v. 1. Holinesse way to heauen ch 6 v. 23. Holy how the branches so because root is so ch 11 16. How our children beso ib. Hope what it is how manifold how Christian hope differs from 〈◊〉 see ch 5. v. 5 6. and c. 8. v. 24 25. Hope how it makes not ashamed Hope how saued by it Hope the office of it Hope how the fruite of experience and ioyned euer with patience ch 8. v. 24. Hope is of good things to come only of eternal glo ry chiefly See ch 8 24. Hope a temedy of afflictions ch 12 v 12. I. Iesus what it meanes ch 1 1. 3. Ignorance of God how great a sinne why to bee auoided ch 2. v. 12. Ignorance how it excuses Ignorance polluteth zeale Ignorance ioyned with pride and rebellion against God ch 10 v. 2. 3. Ignorance how dangerous in a guide and teacher Ch. 2 v. 19 20. Image of God vnlawfull how Image and Idol all one ch 1. v. 23. 25. Iustice imputed inherent Iustification how differs from sanctification Causes and effects of it Ch. 〈◊〉 v. 14. Iustified how wee are by Christs resurrection ch 4. verse last Iustification the partes of it how it is the grounde of peace ch 5. v. 1. K. King how Christ is so ch 1. v. 3. Kingdome of Christ spirituall Kingdome of God what be the conditions and parts of it ch 14. v. 17. Kissing the Booke in an Oath ch 9. v. 1. Kisses how vsed in the primitiue Church ch 16 v. 16. Knowledge of the worde how excellent and necessary ch 13. v. 12. Knowledge part of faith ch 14. v. 14. Knowledge of sinne speculatiue and experimental both by the Law ch 7. v. 7. Knowledge of the Lawe what it worketh ch 3. v. 20. and 4. v. 15. L. Law how many significations ch 3. 19. Law how manifold of nature of Moses Ceremonial iudiciall morall how abrogate Chap. 2. v. 14. and Ch 10 4. Law how spirituall and what to be learned by it ch 7 v. 14. Law how called iust ch 7 v 12. Law impossible to be kept and why ch 8. v. 3. Law how ordained to life and occasion of sinne and death Chap. 7. verse 10 11. Law of members and of minde what they be ch 7. v. 23. Lawe how to be delighted in and why ch 7. v. 22. Law cannot iustify vs and why ch 8. v. 3. Law the righteousnesse of it neither easie possible cer taine or comfortable chap. 10. v. 4 5 c. Law how the inheritance is not by it ch
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens whē he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the Sacramēt and not the thing some the thing and not the Sacrament Sins not 〈◊〉 but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam 〈◊〉 Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo currūs ad maium 〈◊〉 anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestātur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. Reasōs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita 〈◊〉 et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta 〈◊〉 tantum significāt iustitiam sed dant et obsignant 〈◊〉 in glossa A digression into the praise of Abraham and his faith Non 〈◊〉 more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons 〈◊〉 〈◊〉 per 〈◊〉 in bono 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta 〈◊〉 〈◊〉 dena dci Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur 〈◊〉 F. 〈◊〉 est perpetua 〈◊〉 〈◊〉 quoni am vera Luthe rus fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemēt Mille mundis red mendis sufficit Christus 〈◊〉 The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned frō true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. Recreatiō 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. 〈◊〉 1. Help the pore with those hands with which ye oppressed