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
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
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
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
saue sinners propounding life indeed but it is vnto the perfect keepers whereas the Gospell offereth and performeth Saluation to the beleeuer euen to euery beleeuer without difference of Nationê and so the promises of the Gospell are vniuersall both in respect of al beleeuers which receiue it and also because no Age Sex Nation Estate or condition is excluded from perticipation of Christ life eternall so they belieue Lastly in the tenth Chapter of this Epistle verse 13 14 15. Paul frameth the Ladder as I may so speake by which the Gospell causeth men to ascend and climbe vnto the marke of eternall Saluation in Heauen whereof the first steppe is sending of Teachers to preach the Gospell The second is preaching The third is hearing of the Gospell preached The fourth Faith by hearing The fift Confession and Inuocation of God The sixt and last is Saluation it selfe Tim. What reasons may moue men to beleeue Silas First the commandement of God Mark 1 15. Secondly the promises euen of eternal life and of all other good things bee made to Faith Thirdly examples of good men in Scripture who haue 〈◊〉 Fourthly the danger of vnbeliefe which is eternall death besides manifold temporary miseries Fiftly the profit of beleeuing Sixtly the truth of God the promiser who cannot lye or deceiue Seauenthly his almighty power being most able to keepe his promises Lastly we belieue men which are lesse faithfull then God by many thousand degrees and if we belieue the witnesse of men how much more ought we to receiue the testimony and record of God 1. Iohn 5 9. By these reasons we must fight against all motions of vnbeliefe and inforce our selues to vse all good meanes to preserue and increase Faith DIAL VIII Verse 17. For by it the righteousnesse of God is reuealed from Faith to Faith Tim. VVHat Coherence and dependance hath this Verse with the next before How are they knit together Silas It containeth a proofe or rendereth a reason of that which he had saide touching the Gospell by the proper effect whereof to wit that by Faith we should be Iustified he now confirmeth the Gospel to be The power of God to Saluation for wee are certainly saucd by that whereby we are Iustified This Text then dooth well and fitly serue to a double purpose and end First it is brought in as a reason of the definition of the Gospell set down in verse 16. For if by the Doctrine of the Gospell be plainly and effectually shewed and taught the onely right way of attaining righteousnesse before God which neither Law nor Philosophy nor anie other learning can teach then is the Gospell the mighty Instrument vsed of God to saue beleeuers Secondly it briefly putteth forth the whole state and proposition of the disputation following to the end of the 11. Chapter to wit That by Faith alone without Woorkes elect sinners be Iustified before the iudgement of God Which is proued by a testimony of Habakuk Tim. What is the sum of this Scripture Silas That the Gospell doth open the way howe to come vnto perfect righteousnesse such as shall make an Elect sinner stand vnblameable at the tribunal of God Tim. What is the drift Silas To proue that saluation is had by the Faith of the Gospell because perfect Iustice and saluation cannot bee diuided therefore from whence Iustice dooth come to vs from thence also eternall life in heauen doth proceed and flow Tim. What is heere meant by righteousnesse Silas The integrity of humaine Nature beeing conformed wholy to the will and Image of God this integrity is only to be found in Christ inherently and such as he will impute it vnto of fauour and mercy By the righteousnesse of God in this place we may neither vnderstand his essentiall righteousnesse whereby he is iust and righteous in himselfe louing Innocencie hating Iniquity Psal. 11 7. 45 7. nor yet his Distributiue Iudiciary righteousnesse whereby he rewards the Good and in seuerity of Iudgement is reuenged on the Wicked Rom. 1 23. 2. Thes. 1. 5. for these are not or can bee communicated to men by Faith neyther yet by Righteousnesse is meant that habite of Iustice and Charity infused of God into our minds whereby wee are made apt to do good-workes For this is manifested by the Law and stands in working not in beleeuing Rom. 3 20 21. But whither we vnderstand the perfect Iustice of Christ in his Nature actions and sufferings satisfying fully Gods wrath for sinne with the communicating application thereof to elect sinners by Faith or the Mercie grace and clemency of God declaring it selfe in freely pardoning sinners iustifying them also renewing their hearts withall that they may loue the Law abhorre vice Lastly giuing them pure and sincere actions and manners which be the necessary fruits companions of forgiuenesse of sinnes and imputed Iustice it skilleth not much For in many places the word Righteousnesse signifieth the goodnesse and mercy of God remitting sinnes and deliuering from the punnishment thereof for the merit of Christ as Psal. 31 2. and 35 4. 1. Sam. 12 7. and often elsewhere and may so bee taken heere Howbeit the best Interpretation is to expound it of the full obedience of Christ to death imputed to faithfull persons for remission of sinnes and perfect Iustice before God which is therefore called The Righteousnesse of God because it is his meere guifte and commeth not by workes or any humain strengths Rom. 9 30. Secondly it alone satisfieth the most rigorous exact Iustice of God and makes sinners iust not before men but in the sight of God Tim. Why is this Righteousnes called Righteousnes of God shew this more distinctly Silas First because it is his guift Secondly because he giueth it to shewe himselfe righteous and true of his word Thirdly it is that righteousnesse alone which he in his most strict and exact 〈◊〉 approoueth and will Crowne Lastly because his righteousnesse is opposite vnto the righteousnesse of Workes Rom. 10 3. Tim. How or in what manner respect is this Reuealed by the Gospell Silas First it is there contained taught and read of Secondly it is vnknowne to the Gontiles Thirdlie the prophesies of the Prophets do but obscurely shadow it and not plainly teach it as the gospell dooth Fourthly the gospell as an Instrument both openeth it and giueth it to vs which beleeue From whence we may learn that the gospell ought to be most precious vnto vs seeing we haue such a treasure by it and therefore al they are most wretched who either neglect or despise the gospell Tim. How may 〈◊〉 declare our precious reckoning which we do make of the Gospell Silas First by our continuall and hearty thankfulnesse to God for it Secondly by our study to know it soundly and distinctly Thirdly and chiefly by our beleefe practise of it Fourthly by our daily and earnest prayer to God for encrease in the knowledge and obedience of the gospell Tim. What
2 17. the needie comforted Phile. 3. the mouth of the wicked stopped 1 Pet. 2 12. the weake strengthned the strong confirmed and more reioyced DIALOGVE V. Verse 7. That is those that by patience in well doing seeke eternall life to them he will render glorie honour and immortality Tim. THere is some difference in reading this text shew what it is whereupon it ariseth and which reading you do follow Sil. There be indeede differing readings of this text for some read it thus To such as by continuance in wel-doing seeke eternall life God shall render glory and honour and immortality Others thus to them which by patience in wel-doing seeke glory honour immortality Hee will render eternall life and indeede thus the wordes stand in the Originall if ye vnderstand the worde Render out of the sixt verse to supply the sense But others read thus To them which by patience seek eternal life God Will render the glorie of good workes honour immortality The cause of this difference is two-fold First because some do ioyne the word Render which is supplyed vnto glory c. Others vnto eternall life Secondly some do couple good workes with Patience or continuance others pull it thence put it after glory whereas they are seuered one from the other in verse 10. and so ought to be heere Howsoeuer for substance of matter it much mattereth not what reading wee choose because the drift and intent of them all is one to teach vs who they bee to whome the rewarde of euerlasting life shall bee rendered namely to such as by patience continue in goodnesse yet I do followe the first reading as carrying a plaine sense agreeable to the scope of Paul though with some transposition of the words and hauing diuers good interpreters as guides vnto me of this my choise The words do containe two markes of such as shall inherit eternall glorie and honour One is that they patiently perseuer in doing good the second is that they seeke eternall life this is the butte and end of their desires not worldly things as riches honour pleasure but that life which lasteth for euer and euer euen so long as God himselfe who is this life dooth last and endure of these two markes let vs deale with the latter though it be not first named in the Text. Tim. What do yee meane by eternall life and what is it to seeke it Silas By life is meant the happinesse of the Saints in heauen and it is called eternall because there shall bee no end of it also to seeke it is to feele a want of it and with great care to desire it and labour to obtaine it Seek it for Place in the assembly of the Saints for Time while it may bee found for Manner heartily and earnestly Tim. What Lesson may be gathered from hence Sil. That this is the marke of a godly man to desire and study aboue all things how to bee saued in the day of iudgement This indeede is the desire of the wicked euery one hath a desire to be saued but in diuers things their desires do differ from the desires of the godly First the desire of the godly is constant so is not the desire of the wicked who desire it by fits Secondly the godly desires saluation that God may be glorified in his mercies which comes of grace the wicked seek their owne welfare because they would be happy which comes of nature Thirdly the wicked so desire saluation as they do not minde the way thither which is wel-doing or a iust and godly life the godly in his desires is lead as well to the way and meanes as to the end and scope Tim. Then there is a necessity to do good workes or to line well seeing this is the way which conducteth to happinesse Sil. True there is so because God commaundeth them and appointed them as the course wherein his children must runne towards heauen but these good workes cannot bee done without many difficulties and perils and therefore wee haue neede of patience and perseuerance which is the second marke of him that shall be heire of heauen Tim. What call ye patience Sil. It is the grace of God whereby we are strengthened to endure troubles for wel-doing vnto the end Tim. Is it requisite that they that seeke eternal life continue to the end in wel-doing Silas It is so and for many iust reasons as first that God is constant in his loue towardes vs therefore our loue and seruice to him ought to bee constant Second is Christs example who kept on his course in wel-dooing through many afflictions Heb. 12 2. Thirdly eternal life is promised only to such as continue to the end Math. 10 22. Fourthly eternall death is threatned vnto such as faint and giue ouer before they haue run to the end Fiftly the wicked are constant in il-doing Sixtly many godly persons haue abid with patience in wel-doing whose steps we must tread in Heb. 6 12. to these may be added Gods commandement Tim. Which are the especiall things that discourage men in wel-doing Silas First losse of goods Secondly danger of life Thirdly reuilings and slanders raised by Satan wicked men Lastly the great labour and paines that belongeth to wel-doing Tim. How shall Christians arme themselues against these binderances Silas By considering these few and such like things First that it is better to loose the worlde then to loose our soules Math. 16. 26. Secondly that such as will loose their liues for Christs sake shall saue it Thirdly that it is a blessed thing to be reuiled for righteousnesse sake Lastly that the paines about godlinesse will bee recompenced by the fruit which followes and there is more labour a great deale in committing sinne then in doing good works Tim. What is the fruit and reward of godlines or of a godly life Sil. Glory honour immortality Tim. What do we learne from these words Sil. That the godly how infamous soeuer they bee in the world yet they are glorious with God and honourable in his sight for they shall be placed on his right hand and set vpon thrones Secondly that their glory is immortall and neuer withering Thirdly that their estate is full of manifolde glory which the Apostle would teach by the heaping of sundry words here as if there were not words enough to expresse their happinesse seeing therefore the end of well doing will be such we ought with patience to abide and continue in well doing Tim. But how shall glory be rendered vnto Infants according to their works which they haue not being vnable to do thē or howe can they which repent at the last houre haue their reward according to patience and continuance in well doing seeing they do not perseuer Sil. For Infants which be glorified they are saued by the free election of GOD by grace of the couenant and also by Christ into whome they are ingrafted by faith which would be fruitfull in good works
on this condition to keepe the law perfectly or else not to haue them because then these promises should bee voyde seeing none fulfil the law and so we should euer be doubtfull Tim. What is the second reason why the fulfilling of the law is no condition of the promise Sil. It is taken from an euident effect of the law through our default not of the law it selfe as thus the law accuseth vs and pronounceth vs guilty of wrath that is of punishment therefore remission of sinnes and saluation is not from the law for we cannot be saued by that which condemneth vs and punishment is repugnant to the inheritance and promise Tim. How commeth it that the law condemneth vs to punishment Sil. Through our trāsgression and breaking of it wherby we fall into the wrath of God for there must needs be transgression where there is a law because mans corruption cannot obserue it and where there is transgression there must needes bee wrath and such as are subiect to wrath and vengeance are voyde of eternall life therefore the Apostle reasoneth well that the inheritance is not by fulfilling the law because the law causeth wrath by reuealing it and declaring vs guilty of it insomuch as wee haue broken the law Tim. What woorketh this in men that the lawe causeth wrath Sil. In wicked men it worketh a hatred of GOD and causeth them to flye from him and strue against him but in the elect it leadeth them to Christ as the disease being felt driueth to the Physition Tim. What vse is there of this Sil. It serueth first to reproue the Papists who teach that eternall life may be merited by the workes of the lawe as one should say that life may bee found in death peace in wrath Secondly it reprooueth ignorant Christians who attribute saluation to their good deedes and seruing of God Thirdly it teacheth the true bounds and limits of the law that it was not giuen to iustifie and therefore that we should not leane to the law for saluation but hauing learned and beene made to feele by it that we are vnder wrath thereby to be driuen vnto Christ our peace-maker as the sence and smart of our wounds sends vs to the Chirurgeon DIAL IX Verses 16. Therefore it is by faith that it might come by grace and the promise might bee sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of vs all Tim. WHat is the drift of this text Sil. To proue the former point that the promise of heauenly inheritance is ours by beleeuing and not by woorking the reasons to proue this are two First if the promise bee made vpon any other condition then beleeuing then it is not free but of debt Secondly the promise is not sure except it bee ours by beleeuing for there can be no certainty by workes of the law which we be not able to do perfectly Tim. What other thing is contained in this text Sil. A distribution of Abrahams seede into beleeuing Iewes and beleeuing Gentiles the former called his seede after the law because the law was giuen to the Iewes the other which be of Abrahams faith viz. beleeuing Gentiles Tim. What doth he speake of here when he saith it is Silas Hee speaketh of the heauenly inheritance promised to Abraham also he saith it is by faith to shew that the promise of the heauenly inheritance was giuen on condition that wee do beleeuc and that faith is the Instrument to receiue it and the manner of Scripture phrase is to attribute that vnto the instrument which is proper vnto the agent Tim. What is meant by this that It might come by Grace Silas We may vnderstand by Grace either the obiect of Faith that is Gods grace and mercie offered vnto vs in Christ which is the very thing that faith looketh vnto and leaneth vpon as the marke and stay of it or by grace may bee vnderstoode the scope and end of Faith which is the glory of Gods grace and fauour for it is much to the praise of Gods grace to forgiue sinners which beleeue in Christ without all consideration of merits Tim. What things did we learne from hence Silas These three things First that to attaine a benefit by Faith and to attaine it freely is all one Faith grace being so knit as one put the other is put and contrarywise Secondly that it is a Doctrine that tendeth directly to the glory of Gods grace to teach that righteousnesse and life commeth by Faith Thirdly that such as will haue heauen by merit of workes are enemies to Gods grace whatsoeuer pretence they haue to cloake their wickednesse yet he puls downe grace who buildeth merit Tim. What learne we by these words that the promise might be sure to all the seede Silas First that there is a mutual relation or reference betweene the promise and faith that is to say the promise is made that men should by faith lay holde on it and faith on the other side taketh to nothing but the promise Secondly we learne that Faith maketh beleeuers sure of their saluation because it leaneth vppon a sure and firme promise for it is the nature of faith to be sure and certaine yet it is the more firme and certaine because the promise which it beleeueth is firm and certaine like to God the promiser Tim. Were not the promise sure if it were giuen on condition to keepe the whole Law Silas No because of mans weaknesse which cannot keepe it as also because of the Gentiles which were not subiect to the Law and Ceremonies and therefore could not haue enioyed the promise of life if it had bin by the Law Tim. Tell vs is there any thing which may hinder this certainty of belieuers Silas Yea two things First doubt of perseuerance to the end which satan and the flesh do suggest to the godly This hinderance may be remoued first by praier which beeing made from faith for the guift of perseuerance it obtaineth it Secondly by the Meditation of Gods eternall loue and couenant that he will bee our God for euer ler. 31. 3 32. 40. and of Christes intercession which keepeth the beleeuers from salling away Ioh 17. The 2. hinderance is our manifold and great sins This hinderance may be remoued by considering that none can be without sinnes and that the best men haue foule ones who yet lost not the certainty and holde of the promise thereby because vppon repentance they were sorgiuen for Christ his sake Tim. But will not this certainty of Faith breede in vs carnall security Sil. No especially if these cautions be obserued First that we ground our certainty out of our selues vpon the infallible promise of God Secondly our certainty must be ioyned with feare of offending God as it is written Be not high minded but feare Rom. 11 20. Thirdly presumptuous sinnes are to be auoided Psal. 19 13. Fourthly
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
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
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
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
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward bōdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
euen in regenerate persons is more carnall then spirituall their blindnesse and ignorance being far more then their sight knowledge Lastly it reprooues such Ministers which teach darkly and couertly affecting obscuritie in matter and in maner of teaching and such people as loue to bee so taught loathing simplicity Tim. Now come to the similitude it selfe and tel vs whence it is fetched Sil. From worldly matters wherein it is vsuall for seruants to serue their seuerall Maisters with like diligence and promptnesse which the Apostle doth thus fit to his purpose It is meete that Christians should bee as willing forward and cheerefull in seruing God nowe they are regenerate as they were in seruing sinne before they were regenerate seeing bodily seruants equally please their Lords Tim. What be the partes of this similitude or comparison Silas Two First a proposition contained in these words As ye haue giuen c. In which words is contayned the conditions of that seruice which the elect yeeld vnto sin while they are naturall men Tim. What conditions do ye obserue in their seruice to sinne Silas These foure First they wholly serued sin Your Members that is to say your selues Secondly they serued sinne with all readinesse and with their whole strength Ye haue giuen that is yee haue willingly presented your selues before sinne as a Seruant before his Lord to do his will Thirdly they did and fulfilled not one but all manner of sinne which is meant heere by vncleannesse and iniquity Fourthly they proceeded went forward from one degree of sinne to another To commit iniquitie whereby is meant the outward work of sin and that they rested not in the inward lust and consent of sin Tim. What doth vncleannesse and iniquity signifie Silas Vnder vncleannesse bee contained sins that tend to our commodity and pleasure and vnder iniquity such sinnes by which we are iniurious and hurtfull vnto our Neighbour Tim. What is the secondpart of this similitude Silas It is an application of the former proposition contained in these wordes So now giue your Members c. Tim. What thinges do ye obserue out of the second part of this reason Sil. These foure things First the elect beeing conuerted are bounde to serue God with the whole man Your Members that is your selues Secondly they must do it with great readinesse and alacrity Now giue Thirdly they must serue God in euery duty Righteousnesse which hath our dutie to man and Holines which hath our dutie to God Lastly they must goe forwards and profit daily in godlinesse and in the seruice of God as they did before in the seruice of sin and wickednesse For there is no standing at a stay Men goe backeward which go not forward in goodnesse and the Nature of sanctifying grace is to grow and encrease to perfection as Scripture and all experience teach vs wherein men may take a true triall of themselues whether they bee led by the spirit of sanctification DIAL XII Verse 20 21. For when ye were the Seruants of sin ye were free from righteousnesse 21. What fruite had ye then in those things whereof ye are now ashamed For the ende of those things is death Tim. VVHat doth this Text containe Sil. Two things First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion verse 20. because they were free from righteousnesse The second part is argumentatiue giuing reason why sinne ought not longer to be serued but resisted rather Tim. What is meant by righteousnesse Silas Not the righteousnes of Christ imputed to beleeuers yet they were free from that also but the righteousnesse of workes which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions and it is Gods Image after which man was made in his creation and restored in his regeneration Tim. What is it to be free from this inherent righteousnes Silas To be vtterly without it and void of it and a stranger from it As before verse 17. to bee free from sin signifieth a cleane riddance and deliuerance from all sin touching guiltinesse and rule of sinne so heere to bee free from righteousnesse is to want it and to bee without it wholly but yet not so as if vnregenerate persons had no kinde of righteousnesse for they haue a ciuill righteousnesse which consists in outward workes beefore men thus wee reade of Paul that as touching the righteousnes of the Law he was vnblameable euen then when hee was a Pharisie Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew That except our righteousnes exceed that which Pharisies haue wee cannot enter into the kingdome of Heauen The righteousnesse then which vnregenerate men are voide of it is Christian righteousnesse which is not in externall duties and obseruation before the world but in purenesse and cleannesse of heart before God Tim. What is the instructions from hence Silas First it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne the cause is for that they are vtterly without righteousnesse or grace which should hinder or stoppe their study and course in sinning As an vntamed Colt runncs headlong hauing no rider or bridle to stay him or as Children grow rude and wanton being without Tutors or guides so they which are free from righteousnesse which should bridle their nature must needs sinne Iustily and horribly Secondly it sheweth the miscrable condition of naturall and vnregenerate persons in that they are stript of all grace and so are wholly bound to sinne and kept vnder the heauy yoke of corrupt lustes The darkest night hath as much light as they haue grace the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue which should breede in all naturall men a desire to be out of this estate and a thankfulnesse in such as are already pulled out Thirdly it serues to confute two sortes of men First such as stand for liberty and freedome of will without grace because wee being before our regeneration altogether bondmen to sinne there cannot be therefore in vs any freedome of will unto goodnesse Secondly such as hold workes preparatiue in naturall men disposing them vnto grace whereas they being free from righteousnesse cannot doe any workes but sinnefull and sinnes seeing they merite death cannot dispose them vnto grace and life Tim. What is the other thing contayned in this text Sylas It is an argument to disswade and draw the godly from the seruice of sinne taken from the fruite of sin in this life which is shame and from the end of it after this life which is eternall death The argument may be thus framed All Christians stand bound to auoyd that which is filthy bringing them shame and that which is harmefull breeding their death but sin if it be serued and obeyed it will
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
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
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
whereby Gods eternall loue descends to his chosen and whereby they climbe to their decreed felicity to which none can come but through these meanes by which means the elect are sure to attaine it yea though they be afflicted here which causeth them to bear afflictions more patiently and valiantly in that they perceiue their saluation to be of God by so many excellent works of his grace so certainely and vndeceiueably procured and effected Tim. What are the degrees whereby the elect arise and climbe to blessednesse in heauen Silas Foure 1. predestination 2. vocation 3. iustification and glorification the first of these is done afore all times the three last of them be performed in time Tim. What doe ye call predestination Silas It is an action of God peculiar to all the elect which are purposed vnto saluation the rest of mankinde being passed by and left to their corruption and iust perdition This action of God is not done in time but from euerlasting God fore-ordaining his elect both to the end which is eternall life and vnto the meanes leading thither to wit vocation faith iustification sanctification the Crosse also death eyther naturall or violent The very worde predestinate is taken foure times in Scripture in this sence as Rom. 8 29 30. Ephe. 1 5 11. But yet the matter and doctrine it selfe is handled in very many places as Rom. 9 and 11. Ephe. 1. Mat. 11 25. Iohn 6. and 17 6. Acts 13 48. 1. Thes. 5. 1. Pet. 1 2. Iude 4. Reuel 17 8. and else-where often Tim. Some thinke this doctrine should not bee taught and therefore raile at the teachers of it what thinke ye do they well Sil. No verily for it ought to be taught to Gods people and Gods Ministers should sinne if they passed by it My reasons for this be these First because Christ and his Apostles taught it and their example is warrant enough for Gods ministers For as the Apostles were followers of Christ in doctrine and life so ought other Ministers Secondly it is a part of Gods reuealed will and therfore belongs vnto vs Deut. 29 29. Thirdly it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable strong and firme as our Apostle doth heere aduertise vs â—â—at afflictions though many and great cannot hinder â—â—â—t further our saluation Fourthly it is the Mother of all godlinesse to which a man or woman doth then and neuer before seriously and chearfully apply themselues when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life 1 Iohn 4 10. We loue him because he loued vs first Lastly it begetteth true and ioyfull thankfulnesse which we will not offer vnto God except wee know that all good comes of his eternall purpose without any respect to our worthinesse Tim. But the conceite of Predestination and that the Predestinate persons must be saued dooth take away from men all care of Faith Ministery Prayer and Good workes vse of Sacraments c. Silas This is a verie slanderous vntrueth because the Doctrine of Predestination doth necessarily put commend vnto vs all these meanes so farre off it is from destroying them or extinguishing the care vse of them because it is taught that whome God predestinateth them he calleth iustifieth and glorifieth Thus vnlikely it is that Predestination should exclude Christ the Gospell Faith Calling Iustification Holinesse of life as it doth include and inferre all these necessarily The reason heereof is because it is wholesomly taught beleeued according to Scripture that God predestinating vnto the end hath also fore-ordained to the meanes which bring vs vnto such an end and that immutably and most freely And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes Tim. What is heere meant by Calling Sil. It is that meane or worke of God wherein his eternall loue in predestinating vs to eternall life doth first appeare and shew it selfe vnto vs for till the time of our Calling the decree of predestination is secret and hidden in Gods counsell but by our Calling it is made knowne to the elect themselues For if God doe call all those in time whom he ordained to life before all times then such as be called may thereby know they are predestinated as the cause is knowne by the effect the roote by the fruit the fountain by the riuer so Gods eternal loue by calling Tim. Yet it is written Math. 20. 16. that many are called but few chosen whereby it should seeme that calling is no sure marke of election and predestination vnto glory Silas It is true there is an outward calling by the Gospell onely which wants the inward grace of the Spirite to make it effectuall this is common to many reprobates and is no sure token of election because it brings no further then to the bare knowledge and profession of Christ and to some generall and sleight reformation such as an hypocrite may haue but not to Christ himselfe by faith in the gospel But the calling which is both a fruite and a certain note of predestination is such a calling which together with the outward preaching of the word hath the inward working of the holy Spirite to be get faith in the Gospell whereby a man is carried to Christ himselfe to be planted in him and ioyned to him as a true member and to be gouerned by his spirit working in vs obedience to our caller of this calling our text speakes Tim. What instructions are to bee learned from this which hath beene sayd of calling Sil. First how needfull a thing it is for vs to haue the gospell and the preaching thereof seeing persons of yeares are not ordinarily called vnto the faith of Christ without it Rom. 10. 14. Secondly that no Christian must rest in an outward generall calling and knowledge though it be a great mercy but striue and labour after that especiall and effectuall calling which is euer coupled with faith and obedience to the Gospell Thirdly such as haue this calling haue exceeding cause to reioyce and be glad and to bee thankfull to God because they haue receiued an vndoubted pledge of Gods loue and their owne saluation in such sort as they may glory in God yea euen in tribulations Tim. But what shall we thinke of Infants that cannot heare the Gospell cannot they haue an effectuall calling Silas Yea all predestinate Infants and such wee are to take all the infants of Christian Parents to be for that they belong to the Couenant and we know nothing to the contrary they haue an inward calling by the Spirit though not after the same manner as persons of discretion and yeares For the Apostle heere speakes of the meanes how all the elect are brought to blessednesse therefore seeing infants are predestinate as no doubt many be they must of necessity bee iustified and haue a Calling For whom hee predestinateth them he
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
we trust not in our owne workes to haue righteousnes and life thereby least through pride wee fall into the same condemnation as these Iewes did whome if God spared not for their vnbeleefe how will he spare vs Tim. But what did follow the pride of the Iewes Sil. A wicked contempt of the righteousnesse of God for they would not be subiect vnto it Tim. What is it not to be subiect to the righteousnesse of God Silas Not to receiue it being offered but stubbornly to refuse it to cast it from vs as a thing superfluous Tim. What doctrine ariseth from hence Silas That ignorant proud iusticiaties which trust in the merites of their owne workes are rebels against God and his grace for it is rebellion against God to resist his will in his promises as well as in his commandements For as rebels will not bee subiect to their Prince but rise vp in armes against him partly because they are ignorant of the Princes power and partly because they are highly conceited of their owne strength So Pharisaicall iusticiaries and merit-mongers because they knowe not the perfect exact iustice of Christ and doe too highly thinke of their owne righteousnes thence it is that they onely entertaine not but reiect the grace of Christ with disdainesulnesse a most miserable condition Tim. Come we now to the distinction of righteousnes and tell vs what it is Sllas Either Gods righteousnesse or our owne this distinction was set down before in cha 9. in other termes righteousnes of law and of faith Tim. What doe ye call Gods righteousnes Silas It consists in the forgiuenesse of our sinnes by Christs sufferings and the imputation of his perfect obedience for our perfect iustice before God Rom. 3. 4. 5. whereas our owne stands in working and our doings Tim. What further difference is there in this double righteousnesse Silas They differ in respect of the subiect for the one sticks in our selues the other is without vs in Christs manhoode Secondly they differ in the forme for our owne righteousnesse comes vnto vs by our owne working but Gods comes vnto vs by free guist and imputation of it to our faith Thirdly in efficacy for the one merites remission of sinnes and eternall life the other deserues nothing saue in strict iustice eternall death but is acceptable to God through Christ by approbation not of iustice but by acceptation of grace Tim. What is to be learned out of the comparison of this double righteousnes Silas That such as sticke to their owne righteousnesse trusting to their owne works shall neuer enioy the righteousnesse of faith or of Christ. The reason is because in the matter of saluation there is a flat contrariety between grace and merite Christ and Moses so as by no meanes they can agree together See Rom. 11 6 Gal. 2. 21. 5. 2. 4. Tim. What is the vse heereof Silas That all popish Iusticiaries and merite-mongers which so liue so dye are in most wretched condition for that righteousnesse of works which they follow they loose it because they can neuer bee able to keepe the Law withall by hauing confidence in their owne merites they neuer attaine Christs righteousnesse and so dye in their sinnes without pardon or saluation Secondly it exhorts all Christians for eternall life to depend vpon the grace of God and merit of his Sonne renouncing all selfe worthinesse euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne and euerlasting saluation in heauen for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery doe reioyce and glory in Christ oncly Rom. 5 11. 1. Cor. 1. 29 31. 1. Pet. 4. DIAL IIII. Verse 4 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth For Moses thus describeth the c. Tim. VVHat doth these two verses containe Silas Paul doth heere set vpon the third parte of this Chapter to wit the confirmation of the twofold righteousnesse which he propounded verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification and for our meriting eternall life Tim. How doth the Apostle proue that we are to follow the righteousnesse of faith rather then of workes Silas By two reasons contained in this present text the first is this That Christ is the end of the Lawe for righteousnesse but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working Therfore wee must seeke to bee iustified before God by faith and not by workes Or thus The lawe serueth to send vs vnto Christ therefore we are iustified by beleeuing in Christ who is the end of the law by fulfilling it and not by the workes of the lawe which wee doe The other reason is taken from the property of the lawe which requireth perfect keeping of it vnto righteousnesse life verse 5. but the perfect keeping of the law is vnpossible to vs therefore wee cannot haue righteousnesse by the workes of the law but by faith in Christ. Or thus 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition but the righteousnesse of the law is such therefore it is impossible and not to be sought after by vs but on the contrary the righteousnesse of faith being possible to bee had therefore it is to be followed of vs and rested in onely Tim. What be the parts of the fourth verse Silas Two First in what sence and meaning Christ is the end of the law And secondly how and to whom Tim. What is the connexion of this verse with the former Sil. By a preoccupation making answere to a secret obiection of the Iewes who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth and that being the true righteousnesse therefore they could not erre in their zeale for it Againe they being affraide to be excluded from this true righteousnesse if they admitted Christ therefore did not they imbrace him Vnto this their obiection the Apostle answeres that indeed the Iewes did not seek true righteousnes because they contemned Christ who is the end of the law for righteousnesse to beleeuers and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ who is the end of it Or the connexion may be this to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God because they knew not Christ who is the end of the law for righteousnesse Tim. What law is meant heere Sil. By law is meant both ceremoniall and morall but chiefely the morall law of the ten Commandements Tim. In what sence and meaning is Christ saide to bee the end of the Law Silas This worde End hath foure significations in Scriptures
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
how manifold Ch. 6 v. 23. Ch. 1 v. 32. Death eternall wherein it consisteth ch 6. v. 23. Death how wages of sin ch 6. v. 23. Death raigneth as a King how long and ouer whome ch 5 v. 14. Death dissoluer of Nature and marriage ch 7. ver 1 2. Death the meditation of it profitable to keepe from sin ch 5. v. 12 c. Dead to sin and in sinne what it meaneth ch 6. v. 2. Dead to the Law what Chap. 7 v. 4. I Died when the commādement came what it meaneth ch 7. v 9. Debts to be paid and why Ch 13. v. 8. Debate and Deceite why to be auoided ch 1 v 29. Deceitfulnesse of sin Ch 7. v 11. Deceiue vs howe manie waies sin doth ch 7. v. 11. Decree of God c 5. v 11. Desire a praier ch 8 v. 26 Ch 12. v 12. Doing all things commāded in a 〈◊〉 Legall Euangelicall ch 10. v. 5. Doctrine the roote of exhortation and Mother of Faith Ch. 12. v 1. Chap 15 v. 4. Doctrine the rule iudg of it is Scripture Ch. 9. ver 15 17. Dwelling of sinne what it is how cumbersom Ch 7. ver 17. Dwelling of the spirit what it meaneth and howe need full ch 8. v. 9. E. Elias how deceiued tho a Prophet ch 11. v 2 3. Ecclesiasticall power subiect to 〈◊〉 power what to thinke of their exemptions Ch. 13 v. 1 2 3. Election distinguished described by causes properties fruites markes Ch 9 verse 11. Election makes promiscof grace effectuall chap 9 10 11. Election fountaine of all good giftes Chap 11 5. and 15. Election dependes vppon nothing which is in the elected ch 9 11 12. Election manifested in a speciall calling chap 9. ver 24. Election made in massa 〈◊〉 rupta ch 9 v. 11. where look for the whole doctrine of election Emulation how it is good and commendable chap. 11. v. 11. Enimies many and mighty Chap. 8 8. Enemies all by nature ch 5. v 10. Enemies to be beloued blessed Chap. 12. v. 14. how profitable Enuy what and why to be shunned ch 1 v. 29. Epistle what it signifies ch 〈◊〉 v. 1. Epistle to the Romanes excellent for author matter and method why set afore the rest ch 1. v. 1. Eternall life what it is wherein it consisteth Ch. 6. v. 23. Eternall life how it followeth holinesse of fauor not by merit Chap 6. verse 16 23. Euill not to be done that good may come of it Chap. 3. v. 8. Euill how to he ouer com with goodnesse Ch 12. verlast Euill of crime of affliction Euils inumerable most grieuous ones follow Gods children chap. 8. v. 35. F. Faith the notation of the word Faith distinguished diuersly Faith the partes and degrees of it From faith to faith what Ch. 1. v. 17. Faith the only instrument within man of Iustification and Christ his bloode without man ch 3. v. 25. Faith iustifieth not effectually or materially but relatiuely instrumentallie Ch. 3 1 5. Faith properly taken is not our iustification Ch 9 v. 33. Faiths obiect adaquatum is the whole world inadequatum the worde of Euangelicall promise ch 10 v. 8. Faith litle great the tokens of both ch 1 17. Faith which workes by charity doth iustify chap 9. ver 33. Faith alone in the acte of iustifying but not alone in the heart and life of a iustified person chap. 9 v. 33. Faith a fruite of election and proper to electe ones ch 8. v. 30. Faith b-eedeth assurance doubting commeth not of the nature but of the infirmity of Faith chap. 4. v. 21. Faith resteth on Christ dead and risen for saluation ch 4. v. 25. ch 10. v. 9. Faith makes the generall promises speciall and Sacraments to bee effectuall ch 9. v. 7 8. Faith knowne to him that hath it ch 3 v. 1. Faith once had neuer lost ch 5 ver 2 chap. 11. v. 20. Faith without it it is sinne whatsoeuer is done cha 14. verse 〈◊〉 Faith speciall and general ch 14 23. Faith knits to Christ and ground of all comforte and well doing ch 8. v. 1. Faith is the beeing of a Christian ch 11 v. 20. Faith hath righteousnesse and life annexed to it Rom. 1 ver 17. Faith makes persons and actions pleasing to God ch 14. ver 23. Faith certainly perswades all but fullye the strong Christian onely ch 4. v 21. Fall away from sauing grace Saints cannot chap. 5 ver 2. Fasting in Lent not so an cient as Apostles times and no Apostolicall Tradition ch 14. v. 5. Feare of God two solde seruice filiall Feare childlike may stand with faith Feare of God as a Father how due necessary and beneficiall Feare an enemy to security Feare where it is not ther all wickednesse wil bee All this touching feare in chap. 11. ver 20. Feare how it belongeth to powers from all sorts chap. 13. v. 3 4. Feare of paine a companion of euill doing chap 13 verse 4. Fear how an effect of the Law ch 8. v. 15. Feastiuall dayes of the Iewes tolerated after Christ his death til the light of the Gospel mightd sperse these clouds and shadowes of the Law ch 14 verse 1 2 3 4 5 c. Few be the true Israelites but precious like seed cha 9. v. 27 29. First fruites of the Spirit what ch 8 v. 23. why graces so called Free will to euill naturally but none to good vntill grace set the will free chap. 9. v. 16. Fruits why goodworks so called ch 15 v. 28. Fruite in holinesse cha 〈◊〉 v. 22. Fruite none by sinne but shame and death ch 6. ver 21 22. Fulnesse of the Gentiles and of the Iewes what it meanes ch 11. v 12. and 25. Fulnesse of the blessing of the Gospell what ch 15. v. 29. G. Garment howe Christ is likened to one ch 13 v. 14. Glasses soure to looke our selues in ch 7. verse 9 10. God his properties of bounty kindnesse patience what they be and whither they should leade ch 2. ver 4 5. God his wisedom vnserch able vncontrouleable cha 11. v 33 34. God his trueth infallible prop of faith and hope ch 3. verse 4 7. God his power varesistable God his power his Childrens buckler and safetie prop of faith chap. 4. ver 21 chap. 11. 23. God his power howe an argument followes from it ch 11. v 23. God not authour of sinne as a sinne but as a recompence ch 11. v 9. God hardeneth as a iudge ch 11. v 7 8. God in deliuering or giuing vp by how many actions and howe iust in them all ch 1 v 26 28. Gods prouidence ordereth all things euen the least worst chap. 1. v 13. chap 15 and 22 24. Gods mercy fountaine of election and of all Consequents thereof ch 9. v. 15 and 18. Gods mercy arbitrary and free ch 9 ver 15. Gods mercy differs from his Iustice ch 9. v. 15. Gods mercies manie and manifold ch 12. and v. 1. Gods mercies a strong motiue to
iudiciary law is called iudgement or iustice because by the immutable order of iustice it is requisite that rewards and paines be repaied to men as recompence of their workes It is tearmed the iudgement of God because it doth not belong to God as a contingent effect of his free will which he may doe or not do as he will but as a naturall attribute is in God and by him vnchangeably expressed and executed 2. Thes. 1 6 7. Whereas the Gentiles are saide to know this iudgement the meaning is that they well vnderstood the law and iudgement of God to allot death to them which did such crimes and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment as whether God did inflict or for some time spared yet the doers of such things were worthy of death that is some kind of punishment tending to destruction euen of Hels destruction the Gentiles were not altogether ignorant as by Virgil and other Poets may be collected This iustice of God the Heathens knew by light of Nature Secondly by witnesse of their owne Conscience and by experience in the daily examples of diuine reuenge Hence Draco appointed death to the breakers of his lawes and Gentiles iudged Adulterers vnto death Gen. 38 24. Also the Barbarians Acts 28 4 bewray murtherers worthy to dye in their iudgement Tim. What death are they worthy of which doe such things against the Law of God imprinted first in mans minde then written in Tables of Stone Silas Both naturall death violent death and death eternall this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule it is to be suffered in Hell a Prison a Lake a place of darkenesse a depth in the company of the Diuell wicked Angels and Reprobate men and for euer without end infinitely without measure Tim. How is this paine and smart of this death shaddowed out in Scripture Silas By the similitude of fire and Brimstone the effects of this paine be weeping howling and gnashing of teeth this paine shall endure as long as God endureth euen euerlastingly Tim. What vse is to be made of this description Sil. First it should humble vs much to think that we deserue such an vnhappy condition Secondly it should make vs flye from sinne that hath pulled it vpon vs. Thirdly it should stirre vp a loue to 〈◊〉 Christ that hath himselfe suffered the paines of this death to free vs from it Fourthly it should moue in vs great pittie towards such as do lye in sin and be in the Highway vnto this death Lastly it should breed great carefulnesse to keepe others from sinning Tim. What sinnes are chiefely to be auoyded of vs Christians Sil. Sinnes against our knowledge because they giue greatest wounds to our conscience and so most trouble the peace of our owne hearts Secondly they draw after them the greatest downefall in this world which is the sinne against the Holy-ghost Thirdly they procure greatest wrath and punishment after this life Lastly they haue in them slat contempt and Rebellion against God Tim. May not Gods Children sinne after their knowledge Sil. They may and do as appeareth by Dauids praier Psal. 19 13. and practise Psal. 51. Also by the example of Adam Manasses Solomon and Peter but in these sinnes the godly differ much from the wicked for the godly fall into these sinnes seldom with a strife of heart against them in the doing and great griefe of heart afterwards as also encrease of care and watchfulnesse against new temptation but none of these things bee in the wicked but the quite contrary for they run headlongly and wilfully into euill and are without remorse and returning to God Tim. What is it to fauour those that do euill Sil. To consent vnto their wicked deeds with approbation this may be done many waies as by praising by counselling and perswasions by hiring and rewarding by defending by dispensing by pardoning or procuring pardons by concealing and hiding and by pleading for them also by silence and not reproouing or not punishing all these worthy of death Tim. How may their fault bee set out which fauour euill doers Sil. By the example of Arch-rebels which wil maintaine all that rise vp against their Prince This is an high pitch and degree of sinne and in a very dangerous case they stand who be risen to this height of iniquity especially in this light of the Gospell CHAP. II. DIALOGVE I. Verse 1. ¶ Thou therefore art inexcusable O Man whatsoeuer thou art that iudgest for in that same wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the selfe same things Tim. WHat is the purpose of this Text Silas The general purpose is to shew the guiltinesse of the Gentiles but especially to discouer reprooue a close kinde of sinners who tooke themselues to be righteous without fault because they reproued others and could not themselues be blamed of the world these sinners the Apostle telleth them that it is little helpe to them that the world cannot iudge them seeing they are iudged of their own Conscience and of God The text hath a reproofe in the first words Secondly a reason in the rest Tim. This indeed is the commonly receined opinion that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles which were more polliticke and sinned with more cuning neither doing openly nor allowing such grosse crimes as were mentioned before but taxing and condemning them both morally by precepts as did Cato Socrates c. and ciutlly by their lawes as Solon Lycurgus Draco c. Yet in secret and priuately did the same things Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge and contrary there vnto bad run into foule Idolatry against the first Table now taxeth such as abuse their practicke knowledge trespassing against their neighbours contrary to the knowne rules of common equity but what doe you thinke of the connexion of this Chapter with the former Sil. The first Particle of this Text Therefore doth well cleare it to me that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter so as he doth not take vp a reprehension of a new sort of sinners but goeth on still to conuict the same transgrcssors but with a new 〈◊〉 Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men to wit the wrath and punishment of God reuealed and executed vpon them whereof it followeth strongly that the Heathen by their works deseruing damnation could not thereby challenge Iustification Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience not from that particular morall iudgement
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
iustified namely by beleeuing the promise This is proued by authoritie of Scripture the Scripture saith that Abraham was iustified by beleeuing therefore he was so iustified The text hath a Question For what c. Secondly an answer thereunto Abraham beleeued c. Tim. What learne we from the Question Sil. That the points of Religion are to be proued by Scripture Secondly from authority of Scripture an argument followeth affirmatiuely Thirdly that proofes of Scripture ought to bee brought fitly and sparingly Fourthly the wisedome of Paul in obseruing the phrase and course of Scripture Tim. Now let vs come to the answere the faith spoken of in Gen. 15 6. which the Apostle heere citeth was not meant of Christ but of an infinite posterity andissue Silas The answere heereunto is this First Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter that God would bee his shield and reward Secondly Abraham in his posterity foresaw Christ who was to come out of his loines Thirdly in all promises the promise offering Christ was wrapt as the foundation and roote of them all Fourthly it was Christ which spake to him at that time Gen. 15 6. for it was the second person who spake vnto the Fathers and 〈◊〉 〈◊〉 beleeued in Christ. 〈◊〉 the mercy of GOD whether it appeareth to vs spiritually or temporally is the obiect of faith and God is not mercifull but by Ielus Christ therefore they that beleeue any promise of mercy beleeue in Christ. Tim. What more doe ye obserue here Sil. To beleeue God and to beleeue in God are all one for to beleeue God is to giue credite to his word and to put our confidence in his goodnes thus Abraham beleeued God Tim. What more was learned hence Sil. That it is a wonderfull thing to beleeue God or in God because it obtaineth the praise of righteousnesse to him that doth it as it is written He beleeued God and it was accounted to him for righteousnesse This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith Tim. What other reasons may moue men to beleeue God Sil. Very many and substantiall as first because of Gods commandement Secondly because God being most true is worthy to be beleeued Thirdly there is great danger if wee doe not beleeue euen eternall death and the losse of heauen besides all temporall goods Fourthly it is a speciall seruice of God to trust in him Fiftly it is the cause of all other duties which spring from faith as the roote of all Sixtly therein is God most honored when he is trasted in and by the contrary much dishonoured for hee is thereby made a liar so much as lyeth in vs. 1 Iohn 4. 20. DIAL II. Verses 4. 5. Now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeues in him that iustifieth the vngodly his faith is counted for rightenesse Tim. VVHat is the drift of this text Sil. To proue iustification came not by woorkes but of faith by an argument of contraries three contraries set against three as first he that worketh not and hee that worketh The second contrariety is betweene fauour and debt the third is wages and imputation Tim. How stands Paules argument from these contraries Sil. Thus if Abraham were iustified by merit of works then he had his righteousnesse by debt and as a wages but his righteousnesse came to him not of wages and debt but of fauour and by imputation therefore hee was iustified not by workes but by faith Or more briefly thus If Abraham was iustified by fauour and imputation therefore not by desert of works but by beleeuing Tim. What is meant by him that worketh Sil. Not one that hath or doth works but one that desireth to deserue by his workes which appeareth by this First a beleeuer must be a worker and such an one was beleeuing Abraham Secondly wages and debt is giuen to merit not to works Tim. What learne wee by this that the reward is counted according to debt to him that will clayme it by merite of workes Sil. That eternall life is due to him that can fulfill the law this commeth by vertue of a compact or couenant which God hath made promising to them which doe the law that they shall liue by their works Tim. What is meant by him that worketh not Sil. Such an one as either hath no workes to commend him to God and deserue his fauour or hauing workes do put no affiance nor trust in them Tim. What was the doctrine here Sil. That wee must claime nothing by our workes the reason hereof is first because our good workes are ioyned with many euils Secondly our workes be not our owne Thirdly there is no proportion betweene our workes and the kingdome of heauen Fourthly our workes are a due debt Fiftly our best workes haue their imperfections and wants that we do not all good workes neyther do we them in perfect loue of God and our neighbour Tim. What is it to beleeue in him that iustifieth the vngodly Sil. To put trust in him that he will bee mercifull to our sinnes to forgiue them to vs for Christ. Tim. Who are the vngodly Tim. Such sinners as be straungers from God as all the elect be before their calling Tim. Doth God accept wicked men to fauour while they are wicked Sil. No but first hee forgiueth their sinnes And secondly of wicked hee maketh them good putting his holy spirit into them to regenerate and sanctifie them But at their iustification he findeth them vngodlie and maketh thē godly and he doth it both by taking away the guilt of all their sins by free pardon also by cleansing away the filthinesse of sinne by a powerfull sanctification Tim. What is meant heereby That his Faith is counted to him for righteousnesse Silas That the righteousnesse of Christ is reckoned the righteousnesse of that person which doth by Faith embrace Christ. DIAL IIII. Verse 6 7 8. Euen as Dauid described the blessednes of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose vnrighteousnes is forgiuen whose sin is couered Blessed is that man to whom c. Tim. VVHat is the drift of this text To proue that righteousnes is imputed vnto faith and commeth not by Workes The which the Apostle prooueth by the testimony of Dauid Psal. 32 1 2. Tim. What be the parts of this Text Sil. 2. First the Preface or entrance Euen as Dauid c. Secondly the testimony it self Blessed are they c. Tim. What note ye out of the Preface Sil. These thinges First that the testimony is cited without naming the Psalme or verse Secondly that the righteousnesse of Christ was preached to them that liued before Christ. Thirdly Paul so citeth the testimony as hee giueth the summe and meaning of it in few words which is thus much that Iustificatō is the
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
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had spēt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body thē shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentāce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
euer he heare and know the Law Silas It is true we haue these affections by Nature before we heare the Law for they are borne with vs yet they are saide to bee by the Law First because thereby they are laide open and made more knowne vnto vs. Secondly by it sinnes are accused condemned and made more greeuous insomuch as he that offends against the will of God once knowne hath the greater sinne Thirdly by the Law our sinneful affections are more irritated For the Law as a let in the way forbidding and withstanding them maketh them become more fierce vehement through the fault of our corrupt Nature which endeauoureth to do that which is forbid vnto it and to rebell when it is crossed by prohibitions and comminations of the Law Tim. What are we to learne from hence Silas That sinfull lusts are most venomous and poysonfull things being encreased by the Law which God appointed as a meane and remedie to restraine them Secondly the vse of the Law towards all vngodly men is to encrease and manifest their sinnes to cause them to know their sinnes and more eagerly to run after them Tim. What vse heereof Silas It admonisheth al what cause they haue to bee humbled in regard of their accursed Nature which causeth so good a thing as the Law to be occasion of more sinnes Tim. What is meant heere by members Silas The powers and faculties of soule and body in which sinfull affections worke mightily by an inwarde secret force not onely in the eares eyes hands mouth c. but in senses appetite will and in the vnderstanding and minde Tim. What are we to learne from hence Silas That the affections of sinne are no weake and feeble thinges but mighty and forceable to engender wicked works which may be declared by comparison of that force which mans seed hath in generation which al see to be operatiue and fruitful and by that seede which is cast into the earth which also is effectuall and full of force Secondly by the example of Gods children after their new byrth in whom their lustes had force to effect fearefull things as in Sarah Rebecca Noah Lot Dauid Peter Thirdly by the example of men vnregenerate who by the force of their lustes haue beene carried vnto monstrous iniquity as Caine Esau Ahab Iudas Seminarie Priests Iesuits Gunpowder Traitors Tim. What profit is to be made heereof to our selues Silas By consideration of the strength of sinne men should be much moued to get all the strength they can to resist such a mighty enemy Secondly it reproues secure Christians which striue not against it because they neuer thinke nor know how forcible a thing is and by their security are miserably oppressed by the tiranny of sin which keepeth them vnder as vassals Tim. What is meant heere by fruite to death Silas Sinfull workes which do deserue death and leade to death without repentance all sinneful desires thoughts wordes and workes be in their owne nature mortall and become veniall by grace onely Tim. What be our Lessons from hence Silas First that sinne hath eternal death yoaked to it Secondly the vnhappy estate of men vnregenerate all whose workes are mortiferous and deadly and this is the condition of our first marriage with sin that all the fruites that come of this marriage bee as Children dead borne Lastly this should moue in vs an earnest desire and care to be diuorced from the flesh that wee may passe ouer vnto Christ as vnto a new husband For howsoeuer carnall secure sinners doe not directly intend destruction as the end of their course yet Sathan intendeth it and the sinners themselues can reape no other fruite as Chap. 6 22 23. DIAL IIII. Verse 6. But now ye being deliuered from the law be being dead in whom ye were holden that ye should serue in newnesse of Spirite and not in the oldnesse of the letter Tim. VVHat doth this Text set foorth Silas The condition of our newe and latter marriage to Christ whose Spirite is effectuall in the faithfull to bring foorth fruites to God Tim. What things consider ye in this second marriage Silas Two things First the freedome from the Law and also from sinne our former husband Secondly fruitfullness in good workes by the Spirite of Christ their second husband Tim. What is it to bee deliuered from the law and what meaneth the Apostle by him that is dead Silas Heere is meant deliuerance from it as it is the strength and vigor of sinne to irritate and enrage it and not as it is the rule of a righteous life also by him that is dead is meant sinne which in the regenerate is saide to be dead though sinne still liue in them as wee vse to say of one stucke to death that hee is dead because hee cannot recouer or of one that hath his braine pan broken that hee cannot liue So is sinne dead it can neuer recouer that strength and power it was wont to haue before new birth Tim. Why doeye rather thinke the Apostle meanes sinne by that which is dead then the Law Silas Because it doth not agree with the nature of the law to bee dead it being a word of life comming from the liuing God but our sinnes are mortified and dead and then the law ceaseth to compell or to prouoke vnto euill notwithstanding this there is still vse of the Law towards men which be mortified because mortification is vnperfect therefore there is much in euery godly person to be repented of and reformed by the law Tim. In what sence may we be said to haue beene held of the law or sinne Silas Because our corruption is as a strong bonde or corde which holds all the faculties of our soule and body fast tyed and linked to it as we cannot stirre one inch from it till we bee conuerted And albeit regenerate persons haue sinne abiding in them by which they are hindred in their course and in some sort are held that is held backe with it yet they cannot be said to be held in their sinnes as when they were naturall men because sinne that bond that held them is now broken by the grace of mortification whereby the power of natiue in-bred corruption is greatly weakened Tim. If the godly be held of sinne otherwise then naturall men be shew vs where is the difference Sil. A naturall man is as one whom the Tyrant keepeth still in his owne hand and possession hauing the ful power ouer him a regenerate person is as one that hath escaped the bondage of a Tyrant and yet is still troubled and assaulted by him Take another comparison A naturall man is as one lying in prison fast bounde hand and foote held fast in bonds and chaines at the pleasure of his keeper but a regenerate person is as one that hath broken out of the prison and is at liberty yet still cumbred and clogged with some peece of his fetters
sorts First it maketh appeare vnto vs what is euill and sin and what is not Secondly it brings vs to behold the nature of sin how vile and filthy it is being against a righteous lawe and an infinite diuine iustice Thirdly it reueales the danger of sin what hurt it bringeth to the committers of it to wit no lesse then euerlasting destruction in hell after all the miseries of this life Lastly it giues a feeling of sinne in our hearts troubling our Consciences by some certaine byting and sting This experimentall knowledge is that which is chiefely meant heere where we are further to note that howsoeuer all Lawes both ciuill ceremoniall and iudicial as the law of nature also serueth to manifest sinne yet the morall Law of God being written by Moyses and rightlie vnderstood doth performe this office of reuealing sin most fully and feelingly because it striketh at the roote discouering our hidden and secret euil thoughts causing vs to seele the force of sin inasmuch as God himself in this Law doth with great power speake to the conscience for it hath his spirit ioyned with it which deserying and laying open our hidden naughtinesse and our bondage to it breeds terror in vs Rom. 8 15. Tim. What may be the vse of this first instruction Sila First it doth admonish all men to bee conuersant in the Lawe of God and to studie it if they do desire to be more and more acquainted with their own sins and wofull estate thorough the same Secondly it renders a reason why men haue so slender a sight of sins eyther their owne or others because they are ignorant vnsensible of the Law Thirdly it warneth the godly to bee thankefull vnto God who hath giuen them the Law to be as it were a Sentinell to bewray their enemy to them and a scourage to driue them forward to lesus Fourthly this directeth vs how to reade and heare the Law with fruite namely when wee finde out some thing by it which must bee forgiuen by mercie and repented of or amended by grace Lastly it serueth to pul downe our stomackes and hearts by the viewe of our owne sinfull estate to force vs vnto Christ and to make much of his grace and merites Thus farre of the first instruction Tim. Now tell vs of what knowledge the Apostle speaketh when he saith He had not knowne Lust c. As also what Law he speaketh of Silas He meaneth the morall Law or ten Commandements as is plaine by the instance of Lust which is sorbidden or condemned in euery one of them as the root whence springeth all other sinnes As for knowledge he meaneth both speculatiue and experimentall but rather this so as the sence is this I had neuer vnderstood lust to be a sinne at all or felt it to be so grieuous a sinne as now I doe without the helpe and light of Gods Lawe which forbiddeth Lust. Hence wee are put in minde againe how diligently the Law of God is to bee learned and weighed of vs seeing without it the hidden sinnes of our nature cannot bee espyed and knowne nor the force of sin so throughly felt as to enforce vs to Christ. Tim. But what Lust may it be that this our Text mentioneth for there be sundry sorts of Lusts some be good lusts which he cannot meane and sinful lusts be not all of one kind Shew vs which of them is vnderstood heere Sil. It is true as ye say for there be naturall Lustes when things tending to preseruation of our own nature are desired there is also a spiritual lust an hungring thirsting for iustice which is a desire of heauenly things that come from the Spirite and also there is carnall sinfull Lust which is of things contrary vnto God These be meant heere but not all these For of sinnefull lustes there be sundry kindes As first Originall lust which is the fountaine roote and spring of all other sins being that which is called byrth-sinne or corruption of Nature This Originall Lust is an impotencie of mans heart whereby it is inordinately disposed to this or that euill Secondly actuall lust which is euerie euill motion and desire of the soule against the law of God This proceeds as a fruite from the former Rom. 6 12. of which there are two degrees the one is an euill motion of the minde suddenly conceiued without consent of will this is called voluntarie Lust. The other is an euill motion which goeth together with consent and is ioyned with purpose and deliberation lames 1 15. This is called voluntary lust because it hath the consent of our will and is not onely in desire but in resolution to effect it if occasion serue Now our Text doth not speake of our voluntary lusts which are consented vnto by our will and resolued vpon First because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason as many Heathens did Secondly by that which followes in this Chapter it appeares he speakes of such lusts as be resisted and irkesome to a godly minde which doe leade the Saints captiue euen against their will making them cry out O miserable men and therefore it is an originall lust which is the prauity of nature disposed to euil which is meant here and also the first degree of actuall lusts to wit such as go before consent the moral law being rightly vnderstood of the Apostle gaue him light to see that those lustes were sinnes deseruing eternal death which before he knew the law he did not perceiue or once surmise it to be so or to sticke so deeply in his nature and so to make him obnoxious to Gods wrath Tim. Let vs now heare what doctrines and lessons we are to gather from hence Silas The first is this the miserable estate wherein all men stand by Adams fall hauing their nature wholly poysoned and corrupted by sin Iusting after euill things alone in so much as if we should neuer thinke speake nor doe euill yet our very corruption of nature beeing the breach of Gods eternall law maketh vs guilty of eternall wrath Secondly our euill desires and motions though they be misliked and striuen against yet they be sinnes and deserue Hell fire because they are transgressions of the Law Tim. What vse and profit is to be made of these doctrines Silas First euery one must see that they haue need of the death and bloud-shedde of Christ euen for the least vaine and sinnefull thought or imagination yea for healing their infected dead nature Secondly that euery one must be humbled mourne and with sighes craue pardon for such thoughts and for their naturall inclination to sinne Thirdly all Christians stand bound not onely to take care and heed of their words and workes but euen of their thoughts and desires for there must a Conscience be made not onely of what men speake and doe but what men thinke and desire Fourthly it serues to
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
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law thē feared death by the breaking of it therefore shew me at what time it was that the lawe wrought in him this feeling of death by reason of his transgressions aginst it Sylas This hapned vnto him vppon all presumptions euen a little afore his conuersion after that Christ had met him in the way as hee went to Damascus and had begun to humble him by terrible actions words and sights committing him ouer for further direction vnto Ananias By whose ministry he was broght and made to see two things amongst many others First that the good woorkes which he did before his conuersion they did not proceed from faith and charity and therefore in the sight of God they were no better then sins Secondly he was instructed to know the meaning of that commandement which forbiddeth lust to wit that all sodaine motions and desires of the minde deserue damnation in strictnesse of iustice now being made to perceiue this that his best righteousnesse was but iniquity with God and that his heart had beene full of euill affections and motions in the sight of God howsoeuer his life had beene without blame in the sight of men these things I say being beleeued and eainestly thought of with application to himselfe of the threatnings of the law against his inward and secret corruptions and hipocrisie brought him to see and feele himselfe to be in the case of a fellon condemned to dye euen a most miserable and dead man without the grace of God in Iesus Christ this was the beginning of his conuersion Tim. Tell vs now what instructions wee are to gather from all this Silas Two first that it is a mans owne sin which produceth and begetteth his death the law onely sheweth a man his sinne conuict him of it and maketh him feele himselfe guilty of death prouoking him by his own fault to doe that which shall more deserue condemnation For as an earthly King hearing of some subiects apt to mutiny and rebellion giues his commaundement to them to forbeare assembling to weare no weapons vppon paine of death hereby they are made the more rumultuous are apprehended conuicted as guilty of the breach of the Kings edict and therefore executed whereof their rebellious mind is the proper cause the kings commandement onely an accidentall cause so it is with the law it is but the accidentall cause of our destruction which properly commeth from our sins Secondly we are taught that whosoeuer God meaneth to bring
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
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.
it the death of the soule by punishing sinne with sinne Secondly other punishments haue with them desire of release so hath not this Thirdly it is an high ready way to that vnpardonable sinne Marke 3 29. Fourthly all other punishments may be and are inflicted though not without paine yet without sinne but in this there is alwaies an addition of sin both of greater corruption and guilt and withall a greater desert of punishment Fiftly it is the peculiar marke and note of the childe of perdition as a broken and contrite spirit is a sure note of the childe of God Rom. 11 5. Ps. 51 19. Sixtly it doth in the end most certainly bring men not onely to temporall destruction but to eternall death Deut. 2 30. Ro. 2 5. 1 Sam. 2 25. Rom. 9 17. Lastly both some of the heathens haue acknowledged the truth of this as Sophocles in Aiax some of the Iewish Rabbins as Rabbi Kimchi for so much Maister Peter Martyr testifieth in his Commentary vpon this Text. Tim. What profit is to be made by the knowledge of this trueth Sil. First it teacheth that all good things turn to the hurt and damnation of the wicked Secondly it sheweth the strange blockishnesse of those wicked men which are vnder such a sharpe and bitter scourge without all sence and dread of it like drunken men which are asleep in the top of the Mast 〈◊〉 the ship is ready to be drowned with a great tempest Moreouer it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne but to see so manie men to be hardned in vnbeleefe and sin deserues much more commiseration Thirdly it admonisheth all Christians to beware of this punishment to feare it long before it come and to shun all such meanes and wayes by which men vse to fall into it as first ignorance of Gods will reuealed ln his word Ephesians 4 18 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly ordinary and daily disobedience to the word in such things as are knowne to men especially if it grow to a hatred of the Ministers and admonitions by them giuen as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly vnbeleefe or distrust of Gods promises Heb. 3 12 13. Fourthly couetousnesse immoderate desire of riches Math. 13 22. Luke 6 14. Lastly pride of hart which where it raigneth it euer causeth the sinner to resist God as is to be seene in the example of Pharaoh Nabucadnezzar who would not obey the commandement of God because they were high-minded Tim. What profit is to be made of these things Silas First it must serue to warne vs all that as wee tremble at the iudgement of a hard heart so especially we labour against these forenamed sins euen against the very first motion of them beeing greatly humbled that we haue so farre proceeded in them Tim. Let me heare some of those signes by which men may know whether they be neere vnto or within this iudgement of an hardned slumbering minde Silas They arc principally these foure First to be vtterly without feeling or feare of this punishment such as neuer thought of it to feare and shun it are vndoubtedly caught by it their consciences are benummed blinded Secondly to heare the word without sound affections as of feare griefe ioy hope loue according to the matter Thirdly when after plaine often warnings by the word there followes no amendment Pro. 1 21 25. Zach 7 9 10 11. Psal. 50 16 17. 2 Chro. 36 15 16. Lastly when neither Gods seuerity can terrifie nor his kindnesse mollifie the heart being like the foole spoken of by Salomon which though he should be brayed in a Mortar yet will learne no wisedome or like restiue wel-fed iades which spurne against their feeder Deut. 32 15 Tim. How may we apply this to our profite Silas If we be stirred vp by it to enter into a serious examination of our owne hearts whether these tokens belong to vs that we may heartily thanke God if wee finde ourselues free and speedily repent if they haue taken any hold of vs. Tim. You haue told vs what hardnesse of heart is and also what manner of iudgement it is but now declare from whence it comes that the wicked are blinded in vnbeleefe and sinnes Sil. There be three maine causes of hardnesse of heart First the wicked themselues Secondly Sathan Thirdly God The wicked harden themselues as authors by wilfull resistance Sathan hardeneth as a tempter by inspiring vncleane thoughts and God as Iudge by punishing God when he hardens is author of the punishment or iudgment but not of the sinne The Diuell when hee hardens is author of the sinne but not of the punishment but man is author of his owne punishment through his sinne and contempt of the word Tim. How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy Sil. First it is expresly saide that Pharaoh hardened his heart Exodus 8 15. When Pharaoh saw that hee had rest be hardened his heart or made it heauy Againe it is written in the Prophet Hosea Chap. 13. verse 9. O Israel thy destruction is of thy selfe which proueth plainely men to bee the proper causes of all the euill that commeth to them eyther in this world or in the next Lastly in Mat. 13 15. and Acts 28 27. The blame of hardening is laide vpon the vngodly them selues who winked with their eyes least they should see hereby giuing vs to vnderstand that those thinges which they saw against their wils they made as though they did not know them they saw and would not see they were wilfully blinded their owne peruersenesse corruption is the cause of their blindnesse in soule and of hardnesse of heart Mat. 23 37. Heereunto accordeth learned Augustine Pharaoh saith hee hardened himselfe by his owne free will And againe in his booke de 〈◊〉 gratia Chap. 4. he saith mans heart being infected from his birth whatsoeuer more hardnesse falleth out after that first corruption he suffereth it righteously and deseruedly And againe whensoeuer wee reade that men were hardened or had their eyes shut or eares made heauy let vs not doubt saith he but that their sinful deseruings were such before as made them worthy of that punishment which followed in his booke de lb. gratia This sheweth this ancient father to haue beene of this iudgement that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts As an hot burning coale or fiery Ouen and Furnace sendeth foorth sparkles so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions which causeth and makes his heart more obstinate and repugnant vnto God Tim. What profite is to be made of this point Sil.
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokē vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the 〈◊〉 of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
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
man could binde the Conscience then it would follow that inferiour power might prescribe and ouerrule the superiour These things serue to discouer the intollerable pride of that man of sinne the Pope of Rome challenging to himselfe that which is peculiar vnto God euen a Soueraigne rule ouer the conscience which hee will haue as much obliged vnto his Ecclesiasticall Lawes as vnto Gods morall Precepts so as men shall sinne mortally become worthy of eternall death if they breake any Papall constitution euen therefore because they bee his constitutions Thus Pererius the Iesuite affirmes but Bellarmine in his Chapter de pontifice goeth yet further that if the Pope should commend for vertues such thinges as are vices men are as much bound in conscience to obey them as if they were lawful things commanded of God and no maruaile seeing they ascribe vnto the Pope omnipotency and acknowledge him to be a God But what is this but to fulfill the prophesie of Antichrist by Saint Paul 2 Thes. 2 2. to sit in the Temple of God as God to lift vp himselfe aboue all that is called God For the Conscience is Gods Temple and subiect vnto none but to God according to that Giue vnto God the thinges that are Gods Mat. 22. Tim. But do not the Lawes of man binde the conscience in any respect Or if they do how or in what respects Silas Yea we are in Conscience bound to obey humane Lawes or els we run into the offence of God and so offend our Conscience This is the very meaning of our Text for if we must obey for Conscience sake then Rulers and Lawes do in some sort binde our conscience Againe this Commaundement be subiect vnto higher powers cannot bee broken with a good Conscience Therfore we are in conscience bound to do such things as are enioyned vs by rulers with this condition that the thing enioyned bee not contrary to common honesty equity reason and religion For further explanation of this point obserue that the Lawe of ciuill Magistrates do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require as Vsury drunkennesse periury theft murder and then wee obey not in respect of men but for diuine precept sake the things commanded being such as we cannot but imbrace vnlesse we would wound our Conscience but if the things inioyned be indifferent of a middle Nature neither prohibited by Gods Law nor exacted yet then we are to obey in Conscience not of the thinges themselues but first of the generall precept Honour the King submit your selues to Principalities be subiect to powers c. Se condly in respect of the end which the ruler propounds vnto himselfe and that is externall peace order comelinesse honesty which being morally good things wee are therefore in Conscience bound not to violate them Thirdly in regard of certaine accidents which do acompany the breach of human lawes as disloyalty contempt of Rulers scandal to our neighbors which being things morally euill therefore when any of them doe yssue for our neglect of ciuill Lawes then the conscience is hurt and sinne is committed though the things whereon the Lawes were made be but indifferent Finally if humane lawes be such as do determine of circumstances which be means the better to maintain obserue Gods moral Law as touching time and place of diuine worshippe and concerning the not wearing of Dagges Swords Gunnes to auoyde murther or moderation in meats drinkes apparrell c. to auoide intemperancy in these thinges it behooues vs to make Conscience that we do not offend because God himselfe hath bound vs to the exercise of all meanes and helpes whereby any vertue may bee exercised or any Vice eschewed Tim. Proceede to the next verse For this cause ye pay tribute and tell vs what is meant by these words Silas Now Paul reasoneth from their owne testimony as if he should say in that you pay tribute in this you witnes that you do owe subiection to Rulers euen for this cause that you may auoide wrath and keep a good conscience By Tribute is meant such paiments as the people contributed to their Rulers and were brought into the Kings Exchequer as one would say for commodities exported or imported thence called Phoros apo tou phérein or prosphérein Tribute herein differs from customes which are imposts and payments either paide by the polle man by man or according to mens seueral substances immoueables things lands or mooueables as Merchandize Note further that he saith not ye giue but ye pay tribute to teach that Tributes are not gifts but debts not things freely bestowed but of duty performed as it is written in the beginning of the seauenth verse Render to euery man his duty And whereas our Apostle writing to all beleeuing Romanes whereof some were Ministers some were people and vniuersally saith to them all yee pay Tribute This sheweth that no persons Ecclesiastical or Ciuill be exempted from this part of subiection of paying Tribute vnlesse where there is immunity granted by the bounty of the King Tim. What is our doctrine from this sixt verse Silas That it is a duty by God himselfe laide vpon all sorts of subiects willingly to pay vsuall customes and tributes vnto their Princes The Reasons of this duty be these First to testifie and declare our subiection toward powers that we acknoledge them to be our lawful Gouernors and that we haue them in singular account as men set ouer vs by God for whose sake wee pay them tribute subsidies and customes Secondly to maintaine and vphold the publicke charge that Princes are put to about the publicke tranquillity Whence it is that by Vlpian tributes are tearmed neruireipublica for that no more a body can be preserued without sinnewes then a Commonwealth without tribute Now reason would that euery man should bee burdened about the vpholding of that wherein euery man hath an interest publike charge to be defraid by publike purse euery man his share according to his meanes many hands wil make light labour Thirdly tributes are to be paide as a recompence vnto Maistrates for their great paines for they must apply themselues as the text saith verse 6. to this purpose that is with all their study care and might they must serue to take vengeance on the euill and to recompence the good to vse the sword for making of lawes for maintenance of peace execution of iustice and waging of warres these be matters of great waight charge and difficulty of much paine and perill which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler who is a seruant to all to watch when other men sleepe to trauaile abroad when other men stay at home to purchase other mens ease and safety with their owne disquiet and danger Which made a certaine wise man to say that if a Crowne lay on the ground he would not
not able then after the counsell of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thy selfe c. purpose restitution promise to pay it when thou shalt be able and if the Creditor bee dead and the debt small and no order left to exacte it yet remember that there is as good right to a peny as to a pound and what cannot be rendred to the creditor pay it to his children or the next of his Kindred or in defect of such to the poore for a Christians care must be not to owe any thing to any man Tim. By what Reasons may this dutie bee confirmed and vrged Silas The lesser light of nature teacheth vs to giue vnto euery man that which is his owne Secondly the greater light of the word instructs vs to deale iustly and it is a maine part of Iustice commutatiue to pay debtes Thirdly by paying of debts we shall please God finde him ready further to blesse vs. See the example of the Widdow 2 Kings 4 1 2 3. Fourthly by this meanes we preserue our credit with men and the peace of our conscience with God and escape the danger of Lawes humane and diuine Iustice. Whereas on the contrarie by liuing in debt carelesly we offend God whose Law wee breake we wound our Conscience by iniustice we hurt our owne estimation and slander our profession causing men to speake hardly not onely of our selues but of the Gospell for our sakes Lastly we also incurre the penalty of the Law to wit imprisonment and the paincs of eternall death to wit hellish torment for our vnrighteousnesse 1 Cor. 6 9. Tim. What vse are we to make of this instruction Silas First it serueth for reproofe of such as runne in debt by borrowing and do not meane to restore Secondly of such as in payment of debtes are partiall satisfying some and not others when as they haue wherewith to satisfy all This is the case of many Bankerouts which breake that they may escape by paying by quarters or halfes Thirdly of such as do pay but it is grudgingly driuing their Creditors to recouer by Law what was lent them in loue All these are worse then Paganes or Iewes For the Heathen Romanes so abhorted loose debters as they made a Law to cut them in pieces and to satisfie euery Creditor with a quarter Wherunto the Gospell alludeth in allotting punishment to the vnfaithfull Steward Math. 24 51. The Iewes though somwhat milder yet seuere enough against wretchles debters who by their Law must bee solde and themselues their wiues and children become slaues to satisfy theyr Creditors 1 Kings 4 1. Secondly heere is an exhortation vnto all persons as tender either Conscience or credite and regarde either God or man either present or future hurt to be willing and ready according to their meanes and power to answere vnto euery man that they owe them euen to the vtmost farthing yea although it cannot be done but to their owne impouerishing considering two things especially 1. that a little with righteousnesse is better then much with iniquity 2 and what hapned to the widdow that was careful to pay hir debts her Oyle by Gods Blessing was encreased till she had enough for the Creditor and a remnant and remainder for her selfe and children to liue on 2 Kings 4 7. Howbeit let this be done not for reputation to keepe credit or for profit sake that ye may be trusted againe but of conscieace and obedience to that God which hath said owe nothing to any man that you may bee sure to bee comforted blessed in your deeds as the Apostle Iames speaketh in another case Iames 1 25. Tim. But doth this sentence reach no further then to pecumary debts alone Silas Yes it is to be extended to debts both naturall and morall euen whensoeuer there is any obligation or bond either of nature as betweene Father and children Husband and wife or of religion as betweene all other inferiours and superiours whether Magistrates or Ministers c. all these are debters one to another What Paul saith of himselfe Rom. 1 14. I am a debter to you Romanes c. is true of all Superiors And what he affirmeth of Philemon 19. verse Thou owest thy selfe c. belongs to all inferiors in some sort This consideration that mutuall duties are so many debts should much prouoke vs vnto serious performance What man is there that hath but common honesty but will take care of his debts to pay them and till the Booke be crossed the bils canceld will giue himselfe no quiet Now if wee take not to heart our mutuall duties to do them because they be debtes what may this argue but that wee are worse then honest ciuill men hauing lost both the shame of the Worlde and also the reuerence of Almightie GOD Tim. What other debt is there yet behinde for Christians to looke vnto Silas The debt of loue for when the Apostle saith Owe nothing vnto any but loue it strongly implies that loue is a debt yet such a debt it is as in sundry thinges differs from ciuill debts which are due but to some persons whereas loue is to be exercised towards all friends enemies Infidels and Christians Secondly other debts being paide our substaunce is diminished but loue by paying it to others encreases in our selues reddendo multiciplicatur as one saith Thirdly other debtes may bee paide while we liue but this of loue cannot be satisfied in this life it is due in heauen both to God to Angels and to Saints 1 Cor. 13 13 Fourthly debts of mony are to be paide at certaine times and places but the debt of loue is due alwayes euery where Fiftly other debts may be dispensed withall and forgiuen but the debte of loue not so Men cannot and God will not discharge vs the practise of our loue though he will forgiue the 〈◊〉 of our loues Lastly other debts beeing once paide are no more debts but loue although it be paide is still due it is alwaies in paying and euer owing because the groundes thereof bee perpetuall First the precept of GOD Loue thy Neighbour as thy selfe Math. 22. Secondly our common Nature euerie man being anothers flesh Esay 58 7. Pro. 11 17. Thirdly the image of God imprinted in our nature Lastly common profession hauing all one Sauiour by grace to wit Christ as wee haue all one father by nature to wit Adam Now fithence charity is a debt and such a debt as we are all bound to pay it stands euery man vpon that hath any conscience of this debt to looke vnto all the particulars thereof which beeing sundry and many some things being due to the soule of our brother as to comfort exhort rebuke c. Other things due to his body as to couer his nakednesse feede his hunger c. also we being debters to the dignity life chastity substance and name of our neighbour in none of these to impaire him but in
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
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life 〈◊〉 they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful
raised also why ascended ch 8 34. and 14 9. c 4 25 Christ iudge of all ch 14. v 11 12. Christ onely meritorious cause of our saluation ch 3. verse 24. Christ onely High priest and interc effot alone ch 8 verse 34. Christ author of all good things with his Father ch 1 ver 7. Christ of him the Spirite proceeds ch 8 9. Christ the substance and scope of Scriptures ch 1 v 2 3. Christ the obiect of faith Christ iustifieth sinners both by his actiue and passiue obedience ch 5 v. 18 19. Christ Lord of quick and dead ch 14. v 9. Christ the husband of beleeuers ch 7. v 4. Christ the onely head of the church his body chap 12. verse 3. Christ the onely Priest of the New Testament ch 15 16. and 12 1. In Christ the integritie of his humane nature the perfect obedience of his life the passion of his death im puted to sinners to iustifye ch 8 v. 22. In Christ the substaunce and efficacy of Baptisme to be found ch 6. v. 4. Christ dead buried and raised sanctifieth the elect sinners ch 〈◊〉 v 3 4. Christ setleth beleeuers in a better condition then that which they lost in Adam ch 5. v. 15 16 17. Christ how as many saued by him as lost by Adam ch 5. v 15 16. Christ a Sauiour of the faithfull of all nations and of them onely ch 10 12. Christ a sanctifier as well as a iustifier ch 6. v. 1 4. Christ how the end of the Law for righteousnesse ch 10 v 4. Christ how the first born ch 8. v. 29. Christ his 〈◊〉 ouer his brethren wherein it stands ch 8. v. 29. Christ how subordinate to election as ground of it ch 9 verse 11. Christ howe giuen of his father ch 8 verse 32. Christ a redeemer of the faithfull both vnder and after the Law both Iewes Gentiles which do beleeue ch 3. ver 30. Christ his conception and incarnation without sinne and why Ro. 1. v 4. Christ wherein elect sin ners haue conformity with him ch 8 ver 29. Christ died rose again c. all for the elect ch 8. v. 33. Christ true God yet a per son distinct from the father ch 1. v. 4. and 8. verse 9. Christ his loue to his eni mies ch 5. v. 8. Christ God for euer chap. 9. verse 5. Christ giuen to be a Sanipler and pattern of duty as well as a Sauiour ch 15. v. 3 7. In Christ what it is to be and how it is knowne cha 8. verse 1. Christs Mediatorship depends on Gods eternal leue and election ch 3. ver 25. Christ what hee suffered his whole life and passion how humble ch 15. v. 3 8. Christ how he now liueth to God ch 6. v 10. Christ pleased not himselfe what it is ch 15 v. 2. Christ how the Sonne of God ch 1. ver 4. Christ why our propitiator ch 3. v. 25. Christ proued to be God by his resurrection how else ch 1. v. 4. Christ howe hee sulfilleth 〈◊〉 Law and how hee maketh vs fulfill it chap. 10 4. Christ treads down Satan in himself and in his members ch 16. verse 20. Christ author of the Ministery Apostles but his instruments ch 15. v. 17 18. Christian Religion ancient and the onely true Religion Christianity a comfortable profession ch 8. v. 1. To be a Christian and the childe of God what a dignity it is and in what respects ch 8. v. 17. Children of God vnder the crosse and why What comforts they haue in this estate chapter 8. verse 17 18. Children of God sanctified and freed from sinne vnperfectly and haue therfore a continuall combate with the flesh ch 7. v. 15 16 c. Childe of flesh and of promile ch 9. v. 8. Church militant not alwayes visible and glorious Ch. 11. v. 4. Church vniuersal of Christ neuer fayleth particular Churches may faile C. 9 5. Church vniuersal hath dry particular Churches ch 6 16. Church of Christ the Iews shal be called to it when and why chap 11. v 23 24 25 c. Church in ones house what it is ch 16. v. 5. Church English a true Church of Christ. Church English hath iustly made secession from Synagogue of Rome ch 16 v. 17 18 c. Circumcision iustifieth not which true which not Why ordained ch 2. v. 29. ch 4 11 Commandement how holy good iust and yet workes sin and death and how this may be ch 7. v. 12. 13. Combate betweene flesh and the spirite described in Pauls person the assaults the 〈◊〉 ch 7. 10 19 20 21 22 23. Combate bitter and grieuous a marke of regeneration ch 7. v. 24 25. Communion with Christ in his death and resurrection how necessary how set forth in Scripture ch 6. v. 5. 8. v 9. Comfort none out of Christ to true beleeuers ex ceeding great ch 8. v 1. Condemnation none vnto the beleeuer ch 8 1. Concord wherein why chap 12. v. 16 18. Conscience what the office and force of conscience Chap 2. v. 15. Conscience peace thereof how procured and how preserued whether how it may be lost Ch 5 v. 1. Conscience hath no Law-giuer and Lord but Christ no 〈◊〉 stay but his word Rom. 13 v. 5. Conseience bindeth vs to obedience towarde powers Ro. 13 5. Conscience not so proper ly bound by humane Lawes as by diuine Chap 8. ver 5. Conscience seeke to rectify it must not be wounded and offended Ch. 14. v 13. 15. With Conscience doubtfull do nothing Rom. 14 v 23. Conscience and faith not all one ch 14 v 23. Conscience good and euil what makes it good Chap 14 verse 23. Contention how lawfull Contention to be auoided and why ch 1. ver 29. ch 12 16. and 14 4. Confession of Christ what it is a fruite of faith a way to saluation hath great pro mises many graces needful to it who are vnfit to make it when to be made and to whom ch 10 v. 9 10. Confession of sinnes how to be made it is a token effect of repentance ch 7. v. 14 Constancy required in Christians and why ch 13 v. 11. Consusion followeth not Faith and hope but vnbeliefe ch 5. v. 5. and 9 1 33. Contention about doctrin must be bitter and why Ch. 12 25. Creature what it meaneth Creature how subiect to vanity and corruption ch 8 v. 20 21. Creature howe it waiteth and groaneth and why ch 8. v 22. Curse others we may not Ch. 12 14 Chap. 11. verse 9 10. Curses and execrations when they be lawfull chap 11. v 9 10. Customes what why due to powers Ch. 13. v 6 7. D. Damnation or condemnation what it signifies remoued by Christ Chap. 8. ve 1. Darknesse spirituall all vnder it by nature Rom. 13 verse 12. Day of Iudgement when and why vncertaine euer to be remembred how terrible and how comfortable Chap. 2. v. 6 16 ch 14. v. 10. Death entred by sinne ch 5. v. 12. Death