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
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
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
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
vs in our persons vnto the person of our mediatour who must do euery iot for vs therefore he saith it behooued him to fulfill all righteousnesse Math. 3. and that hee is the end of the law for righteousnes Rom. 10 and hath made vs iust by his obedience as in our text and became subiect to the law to redeeme vs which were obnoxious to the law Gal. 4 4. 5. And indeed seeing Christ himselfe was giuen vs and that he was borne for vs wrought miracles suffered death arose ascended c. how must not his life also be ours Againe is it not written that Christ was made our sanctification as well as our righteousnesse and our righteousnesse as well as our redemption 1 Cor. 1 30. Moreouer he that continueth not to doe all things contained in the law is accursed Deut. 27. last verse Where of it followes that if any wil auoyd the curse of the law he stands bound constantly from his conception till his death to keepe the law which forsomuch as none can do by himselfe therefore all the contents of the law must be accomplished by our surety or else no escaping the curse Besides if the actuall obedience of Adam made vs sinners howe should we be iust without the actuall obedience of Christ and it seemes that Christ should be but halfe a Sauiour only suffering and not doing things pleasant to his Father for vs. What meaneth that that Christ sanctified himselfe for vs Iohn 17. and who knowes not that it is written of Christ that hee came to doe his Fathers will Heb. 10. Whereas Scripture attributeth our saluation to his bloud that is a Synecdoche a part put for the whole likewise where iustification is placed in forgiuenesse of sins Rom. 4 5 6. and the bloud of Christ shedde beeing his chiefest obedience as it comprehends the rest that went afore so it excludeth onely legall sacrifices as not meritorious Tim. Is not this a speciall marke of a good Christian to follow the example of Christ his obedience in our doings and sufferings Sylas It is so hereby men are knowne to be Christians if after Christs example they doe indeuour to doe the will of God and not by their profession only which may be in an hypocrite Tim. Why doth hee say many shall bee made iust and not in the present time many are made iust Sylas Because this obedience is giuen to the elect at what time they shall liue in the world and beleeue DIAL XVI Verses 20 21. Moreouer the law entred thereuppon that the offence should abound neuerthelesse where sinne abounded there grace abounded much more That as sinne hath raygned to death so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord. Tim. WHat doe these words contayne Sylas The Conclusion of the whole treatise of Iustification by faith Tim. What is the matter of the conclusion Sylas In the conclusion he doth meet withall and make answere to a secret obiection made in the behalfe of the law The obiection is this that if the obedience of Christ be our full righteousnes before God without the works of the lawe then to what end doth the law serue To which the Apostle doth first propound his answere barely verse 20. and nakedly that the law was giuen first to encrease our guiltinesse Secondly that the grace of Christ thereby becomes more glorious the which the Apostle doth enlarge by a comparison of contraries verse 21. sinne and death set against righteousnesse and life as contrarie one to the other the sum of which comparison is thus much that as sin preuailes to make all guilty of death so the righteousnesse of Christ beeing freely giuen to the beleeuers doth preuaile much more to make them partakers of eternall life Tim. Now expound the words what is meant by the Law Silas The morall Law contained in the ten commandements Tim. In what meaning is it said it entred thereuppon Sil. The Apostle meaneth that it came in and entred vpon Adams offence which had made vs guilty of death that wee might become more guilty Some expound and say it entred beside the promise of grace as the more principall doctrine Tim. Was this the purpose of God in giuing the Law to encrease our guiltinesse Silas No not so the Apostle doth not note the intention of God with what purpose he gaue it but the euent that did follow the giuing of the Law that thereby our offence did more abound Tim. In what respects is offence and sinne said to abound by the Law Silas In these respects First because a Law beeing giuen sinne was made more grieuous now by the breach of it Secondly sinne is more stirred vp and irritated by the Law our nature desiring the things that are forbidden it Thirdly the Law doth affoord vs a clearer sight and knowledge of our sinnes which were more manifested vnto vs by the Law as may bee made plaine vnto vs by these comparisons first of a Glasse which makes vs see the spots of our face what they be and how foule they bee Secondly of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order and could not be espied in the darke So by the law we come to vnderstand what our sinnes be and how greeuous they are Tim. Tell vs now what is meant by Grace Silas The fauour of God in the free forgiuenesse of all sinnes by the merite of Christ his obedience Tim. In what sense is it said that grace abounded Silas In respect of vs and of our knowledge for by the forgiuenesse of our many and great sinnes the mercy and fauour of God in Christ did appeare most manifestly vnto vs and is more fully and famously knowne Tim. By what similitude may this be declared vnto vs Silas Of a skilfull Surgeon or Physition who by curing and healing great and desperate wounds and diseases doth not get more skill but doe more manifest their skill which they had Secondly of a most kind Prince or father who by pardoning some great faults of their Children or subiects do so much the more make known their clemency and kindnes by how much their offence was more heynous in like manner the more and fouler the sinnes be which be forgiuen vs of God the more plentifully doth he declare his grace From whence we learne first that wonderfull is the wisedome and goodnesse of God that can turne such a thing as sinne is to the praise of his grace as Dauids fall Psal. 51 1. and Peters deniall Luke 22 32. Secondly it affoordeth a great comfort to great sinners so as they feele their sinnes beleeue in Christ for whatsoeuer their sinnes be there is mercy with God more then to counteruaile them grace in Christ is more able to saue then Adams sinne to condemne Thirdly God suffereth men to abound in sinne with a meaning not to destroy them therefore but to poure and shew forth his goodnesse more richly
deserued the Holy-Chost for vs to crucifie that is to pull downe the strength of sinne that though it be yet it may not rule in vs. Tim. But how may we vnderstand this where it is written that our olde man is crucified with him sithence the death of Christ was past long before this how then crucified with him Sil. Wee are to vnderstand it thus that when Christ suffered vpon the Crosse the corruption of our nature was imputed to him as to our surety who once bearing the punishment of it doth not onely for euer take away the guilt from vs but doth daily by his spirit which by that death he merited for vs kill and crucifie that our olde man that it may not raigne in his members therefore it is heere written in the present time that our olde man is crucified with him to teach vs that howsoeuer his death was but once suffered yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith therfore he is said in Hebrews to haue purchased eternall redemption Tim. What instruction for manners and amendment of life will arise from hence that our old man is crucified with Christ Silas First wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it sithence it was that which nayled Christ to the Crosse. Secondly we must labour to feele the vertue of Christ crucified in the mortifying of sinne and then wee may assure our selues of the benefit of Christ crucified in the forgiuenesse of sin Lastly as Christ gaue himselfe wholly to the crosse for our sakes so ought wee to striue against all and euery sin not bearing nor nourishing any one sin but keeping vnder one as well another seeing Christ spared none of his members and parts of his body which were all and euery one payned for our sinnes euen from his head to his feet Tim. What doth this word body of sin signifie Sylas The whole man Body and Soule as he is borne of his parents and comes into the world corrupted by sin and albeit not the body alone but the whole man through out in his minde will affections and all bee infected with sin yet for good reason doeth the Apostle liken sinne to a body calling it the body of sin that is sin which is as a body First to teach vs that sin is a thing subsisting and of force in vs. Secondly because it hath innumerable lusts as it were so many members annexed to it Thirdly though sin bee seated in the Soule yet the desires of sin are executed by the members of our body as by instruments Lastly because sinne is conuayed into the soule at the first by meanes of the body Tim. What is it to destroy the body of sin Sylas Quite to abolish it and to take it out of our nature that it should not be at all but this thing is not performed during the time of this life it is still in doing and certainly shal be perfected in the end of our life therefore it is said to be destroyed as if it were already done this is the end and marke that Christ aymes at in the worke of our sanctification which we are stil to striue toward thogh we cannot attaine it while we liue hauing sin still abiding and dwelling in vs howbeit the spirit of sanctification so farre preuaileth against our sinnes as that they cannot rule in vs and make vs henceforth to serue sin as we were wont to doe before our sanctification Tim. ' Declare vnto vs now what it is to serue sin Sylas It is to do that willingly which sinne would haue done when men doe freely and readily execute by the members of their body that which sin desireth and lusteth and on the other side the not seruing of sinne is when the motions and desires of sin are not obeyed either in wil or worke but be cast out of our thoughts words and deedes as much as may be Tim. What is the difference betweene the hauing of sin and the seruing of sin Silas Such as is betweene the hauing of a naughty seruant and the suffering him to rule all in the family Euery godly man hath sin but hee keepeth it vnder as a seruant or slaue not suffering it to command or beare rule in them The wicked they both haue sin and serue sin because they resist it not but suffer it to beare rule in them as a Lord or King carrying all the powers of body and soule after it mightily Tim. Seeing some men do fulfill some motions of sin which yet do not serue sin and others do abstayne from some acts of sin which yet doe serue sinne how then may it be known who serue sin and who do not Silas The seruice of sin is manifested by the obedience to the desires and lusts of sin as it is written His seruants we are to whome we obey and this obedience is manifested by yeelding vnto sinfull thoughts in consent of our will and in practise of our life Also by striuing for our lusts and defending of them by hating and disliking them which reproue vs by louing such as sooth and flatter vs in our euill wayes by vpholding and mantayning sinne in others by giuing fauours and appoynting rewardes vnto sins and vices Tim. But some there are which outwardly reeld obedience vnto the word who yet are seruants of sin how shal they bee discerned of themselues and others Sylas They are to bee discerned and knowne by these markes following First though they do in their outward actions yeeld obedience to the word yet they doe still retaine the yoak of sin for they loue not those duties which yet they do for sinister respects of profit or prayse or pleasing themselues or others and those sins which they leaue vndone yet they still like them in their hearts as the people of Israel being deliuered from the bondage of Tharao looked back into Egypt in their thoughts wishing themselus there againe so it is with these men they leaue the outward act of sin and yet loue sin hauing their hearts set vpō it Secondly the seruants of sin though they forsake many sins yet not all their sins they stil keep some beloued sin either of their trade or of nature which they serue as their mistresse and though they do sundry duties touching the outward deed yet they leaue vndone some duty as necessary as any which they doe because it crosseth their lustes Thirdly those sinfull actions which they doe forsake and those good duties which they doe persourme they doe but for a time for they are soon weary of well doing and returne to their sins as a dogge to his vomit Lastly they that be the seruant of sin both in the good which they do and in the euill which they would doe they are ledde and driuen by corruption that is the ground-work and beginning of all their actions they walke after the flesh not after the spirite
first cannot but haue the latter Secondly a consolation that the life of Christ is annexed to his death for they are sure to haue part with him in his life both of grace and glory that haue part with him in his death So the Apostle saith We beleeue it that is we are certainely perswaded of it that the life of Christ belongs to vs if we be dead to sinne it is no matter of opinion or coniecture but of faith Tim. What things learne we out of the ninth verse Sil. First that Christ was dead to take away sin touching guilt and dominion Secondly that he was raised from death to life again Thirdly that his life is no more subiect to death for it cannot againe be quenched with sinne and death whereupon doth follow these two most comfortable things First those sinnes of ours vvhich were imputed to him he hath wholy abolished and freeed himselfe from them For if any one of our sins were not taken away by him either he must not rise from the dead or being risen he must returne againe to dye for where sinne remaines vnremooued there of necessitie death hath power because it is the stipend of sinne Secondly that as Christ hath freed himself from our sins death so he wil free his mebers wholy from them both For he tooke our nature vpon him to that end to chase sinne and death out of it as it is written He came to destroy the works of the deuil 1 Iohn 3. Also in his death resurrection he bare our persons and for vs and in our behalfe ouercame sinne and death as if wee our selues had done it Tim. Vnto what vses will the knowledge of these thinges serue vs Sil. This knowledge must serue vs to these vses First to prouoke our thankefulnesse vnto Christ who hath wrought our liberty from sin and death the two maine enemies of our saluation Secondly to encrease our hatred of and our strife against sinne in a ioyfull hope of full and perfect freedome from it by Christ. Tim. What other thing is there to be learned out of this 9. Verse Sylas That Iesus Christ was once not onely dead but vnder the dominion and power of death not as one constrayned as it he could not haue kept him selfe from the power of death but willingly because he would obey his Fathers decree who had appoynted that death for our sin shouldseaze vpon him hold him as prisoner in the house of death for a time this is the lowest degree of Christs humiliation contayning the true meaning of that article of his descension into hell hell signifying the graue according to the phrase of scripture and descending into the graue was the putting of his body vnder the dominion of death for a certain space The vse of this is to teach vs humility that the same mind be in vs which was in Christ who at hee abased himselfe to such a vile condition for our good so ought wee in humblenesse of minde to serue and profit others though they bee our inferiours and though wee should put our selues to doe very meane or hard things for their sakes Tim. What is contayned in the tenth verse Sylas The end of Christs death which was to abolish and wholy take away sin both touching the punishment and the power of it therefore it is saide hee dyed once to sin that is to take away sin from his members by that one death which he once suffered Also it containes the end of his life which he now liueth in heauen to wit the glory of his Father therefore it is written that he liues to God that is to the praise of God and in his glorious presence or most gloriously Tim. What are we to learne from this that Christ is said to dye once to sin Sil. First that our sinne was the cause of his death Secondly that sin in the elect shall be destroyed and taken away by the merit vertue of his death the time wil come to wit after this life that the children of God shall bee as free from sinne as Christ himselfe is Thirdly that for the destruction of sinne it was sufficient for Christ once to dye and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne is absurd and abhominable it is absurd because it implies a taking away of sinne without death and a sacrifice for sinne without bloud or else an iteration of his death or often shedding of his bloud all which is most absurd it is abhominable because it is directly against the Scripture which speaketh of Christ as of one once dead and once offered Secondly because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death for if his sacrifice bee sufficient for this purpose to take away sinne their sacrifice of the Masse is superfluous if this be needfull then Christs is weake Tim. What other thing learne we from hence that Christ dyed but once Silas That it is sufficient for vs once to be mortified and once to dye to sinne from whence wee may gather that they are in an error which thinke that the grace of mortification and repentance may be wholly lost for then Gods Children must twice dye to sinne howbeit though the grace of sanctification is but once giuen yet Christians must labour to cherish preserue that grace with purpose neuer to returne againe to the seruice of sinne as Christ neuer returnes vnto the Graue Tim. Why is it said that Christ raised from the dead lines to God seeing he alwayes liued vnto God euen afore his death Sil. Christ after his resurrection from the dead doth otherwise liue vnto God then he did before his death For though it be true that alwayes euen before his death as well as after he was led by the spirite of God and did all things to the praise of God yet before his death hee so liued to God as hee had in him as in one who was a true man the infirmities of our nature wearinesse hunger thirst cold c. and vpon him as vpon our surety all our sinnes charged and imputed but after his resurrection hee so liueth to God as his manhood is wholly freed from all infirmity of nature and imputation of sin being most perfectly glorified Tim. What is contained in the 11. verse Sil. It is the conclusion of the comparison betweene Christ and his members the effect and summe whereof is this that what thing was done in Christ the same thing ought to be done in his members For as Christ once dying doth euer liue to God so his members are once to dye to sinne and perpetually to liue to God Tim. What is meant heere by our liuing vnto God Silas When not sinne but the Spirit and the word of God bee the grounds of all our thoughts wordes and deeds Tim. How is this spirituall life whereby we liue to God to be preserued and maintained Silas First by
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
auoide all occasions means causes prouocations vnto them Sinne cannot be eschewed whiles enticements vnto sinne be cherrished Who will no euill doe must do nothing that belongs thereto Tim. What is done in verse 14 Silas The maine exhortation is repeated onelie the forme of words is varied Also now he expoundes the armour of light as hee had by particulars declared the workes of darknesse by a new Metaphor of a Garment to which Christ is likened put on because as a Garment hides our corporall nakednesse so by Christ our sinnes are couered from the sight of Gods Iustice. Also a Garment compasseth in our body aboue and belowe from top to toe so all the corruptions of beleeuing sinners bee couered vnder this Mantle of Christes righteousnesse Lastly a Garment serues not for couering onely but for comelinesse ornament too so the Spirit of Christ dooth decke and adorne Christians soules euen as his death doth hide our spirituall pollutions Christ is our wedding Garment and our long white robe Reuel 3 18. Aarons Garment is a type heereof the glorious apparrell of the High-Priest vnder the Law was a figure of this spirituall raymenr and taught Gods people that as neuer the High Priest might appear before God without his Ephod and fine linnen garment so sinners cannot with liking and allowance come vnto God otherwise then by Christ by whome alone there is accesse made to God Rom. 5 2. Iacob put on Esaus clothes when he got the blessing and for the obtaining of heauenlie blessednesse it is verie necessarie that we put on Christ. Tim. But seeing Christ is put on by Baptisme Gal. 3 27 how are the Romanes being alreadie baptized exhorted to put on Christ Silas Christ is put on two wayes First Sacramento tenus Secondly reipsa either in the Sacrament onely or in truth also Thus the Maister of Sentences distinguisheth out of Augustine who writeth thus Indu mus Christum aut ad Secraments perceptionem aut ad vite sanctificationem The former is common to good and bad the latter is peculiar to the Saints many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion as Zacheus Paule the theefe these till their conuersion receiue no more but the Sacrament without Christ who is the thing signified and reprobates do neuer put on Christ otherwise then Sacramentally and by profession of him before the Church Paul writing heere to persons both baptized and conuerted and growne into yeares and grafted into Christ exhorteth them vnto the latter putting on of Christ to wit in deede and trueth and that more and more vnto further sanctification of 〈◊〉 〈◊〉 Fob this phrase put on in the present time noteth a continuall acte which endureth and must be done al our life long Christ is truly put on after two sorts First when the elect thorough a liuely faith do as certainely possesse Christ as they do their owne Garments whereof they are still the more assured the more they stirre vp their Faith and do encrease in good knowledge of the Gospell Vnto this putting on belongs two actions one of Christ that hee put on all our sinnes and wretchednesse 〈◊〉 Cor. 5 21. the other of the beleeuing heart to lay holde more firmelie on Christ his righteousnesse and life to make them our owne as our cloathes be The second way of putting on Christ truly is when the fruits and graces of the Spirit are plentifully giuen or more largely powred into the Christian soule to deck beautifie her as a rich Garment there being two vses of apparrell first to couer and secondly to adorne this latter is heere respected principally at least For howsoeuer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death as Adam couered his naked body with skinnes of dead Beastes yet because hee doth not heere entreate of incorporation into Christ apprehending him to Iustification and this phrase of putting on Christ beeing opposed vnto the workes of darkenesse mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man such as be rehearsed Col. 3 10. Galath 5 22. 2 Peter 1 5 6. but especially in sobriety chastity charity peace and meekenesse which are contrary vnto these vices mentioned in the former verse So then the meaning is that as the bodie with Iewels and outward Ornaments so our Christian soules should bee beautified plentifully with such temperance tinency sober and chaste liuing purity of thought and bodye with that loue and comfort as commeth vnto vs from Christ and were in all abundance in the manhood of Christ whom the Scripture setteth before vs as a patterne and sampler to follow in these and other graces Iohn 10 27. 2 Pet. 2 21. 1 Iohn 2 6. Tim. What instructions may wee gather from hence Silas That all Christians that doe endeauour themselues more to resemble Christ in these good workes then they haue done before beeing more studious of a temperate peaceable humble and chaste behauiour they do fulfill this precept of putting on Christ. Againe whereas these graces are called Christ wee are taught that we must haue Christ himselfe before wee can haue any gift of grace Whereas Origen saith He that hath all graces hath Christ it were better to say with Chrysostom He that hath Christ can lack no Vertues for the treasure of all graces are in Christ and himselfe is giuen ere his benesits and graces can be gotten Also where Christ is there is the Spirite of Christ which is a Spirit of knowledge of the feare of God of chastity and righteousnesse c. Moreouer heere wee are to be admonished that as our apparrell is seene and makes vs knowne to them with whom we liue so Christ must appeare in all our words and workes Wee are to liue as Christ liued that we may be knowne whose wee are Furthermore as they which put on their apparel put on one part as well as another with delight so Christians must chearefully imitate Christ in all his vertues so farre as concerneth them and this they ought to do not for a day or two or a few months or a year but continually all the time of their pilgrimage striuing how to abound in the workes of the Spirit For as wee cannot haue worldly riches all at once so neyther may wee looke to enioy all good giftes in a moment or in a short time for wee are full of imperfections and haue manie temptations and hinderances to wrestle with therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces a putting on of Christ. Lastly this exhortation being vniuersall directed to all members of the Church therefore Magistrates Ministers people olde young learned vnlearned men women must make it their study to followe and imitate Christ being daily more like him in all parts of honesty and holinesse For certaine
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
we must rise out of sin to liue a godly life And the power whereby wee can do this is deriued from the death and resurrection of our Lord as the grifte liueth by the life of the stocke to which it is ioyned Tim. What doth this similitude of planting teach vs Sil. Sundry things First that naturally we are strangers from Christ beeing in the stocke of rotten Adam whence we must be taken that we may be one with him Secondly that whiles we remain in Adam out of Christ we can no more do any good then a grift can bring forth fruite being alone and seuered from the stocke Thirdly to the end we may liue spiritually to God wee must first be vnited to Christ as the plant or grift is vnited to the Tree into which it is planted Fourthly whatsoeuer power is in vs to do good or to leaue sinne it is al from Christ not from our selues As the graft set in a stock taketh now no life from it selfe but from the stocke into which it is grafted By this is quite ouerthrown the concurrence of nature and grace Tim. What are we to learne from hence that the Resurrection of Christ is heere annexed and ioyned vnto his death and mentioned after it Sil. These two things First wee learne that as Christ had no way opened vnto his resurrection but by death so till we depart from sinne we cannot be raised vp and renewed to a righteous life Secondly as Christes death and resurrection be ioyned together so our death to sin is euer accompanied with a newe and vnblameable life which can no more bee seuered from mortification then the resurrection of Christ can be seuered from his death and therfore our Apostle hath truly affirmed before that such as bee dead to sin cannot liue in it verse 2. for nowe they lead their liues according to God Tim. I haue heard you speake of the likenesse between a grift and the elect and what we are to learne by it shew me nowe in this likenesse what dissimilitude and vnlikenesse there is Silas It is a sure truth that no similitude doth holde in all things it is sufficient to holde in that for which it is applied as in this present similitude which is brought to shew that as a slip passeth from one tree to another and hath life from that stock into which it islast planted so the elect passing from Adam to Christ are partakers of his spirit but as in euery other similitude there is a dissimilitude so in this likenes there is an vnlikenes and it doth consist in two things first the slippe or grift is taken from a good tree and fastned to a wilde Secondly it retaineth still his olde nature though it be planted into a new stocke now it is not so in this spirituall planting of men into Christ. For wee are plucked from an vnfruitfull tree and wild Oliue euen from the corrupt nature of Adam and are grafted into Christ as a most noble stocke a tree of righteousnesse whose very leaues are wholesome also we put off our old nature which we had afore and leaue the affections which spring of our birth-corruption are partakers of the spirit of Christ whose nature and properties we put on Rom. 12 14. Tim. When may we be said to leaue off our olde nature and affections of sinne and by what meanes are wee best furthered to it Silas When wee begin perfectly to know our selues that whatsoeuer commeth of our nature is in vs without Christ is naught and vicious and are moued to bee displeased with it and to abhorre it with an earnest and constant endeuour to leaue and forsake whatsoeuer is from our corrupt nature whereunto wee are much furthered and holpen by the faithful and fruitefull meditation of Christs painefull death when wee doe consider the shame and bitternesse thereof to bee occasioned by our owne sinnes it will cause a mans heart to rise against them as a mans heart ariseth against his enemy prouoking vs speedily to shake and cast thē off which cast our beloued and blessed Sauiour into such a bloudy agony and hell of sorrowes for who can beleeue that Christ was made a curse for his sinnes and yet still liue in the loue and seruice of sinne Tim. When may it be said of vs that we haue put on the nature and properties of Christ into whom we are newly planted Silas When we doe feele wrought in vs by his spirit such feelings and affections as he had putting on like mercy loue faith meekenesse patience long-suffering ioy goodnesse temperance and kindnesse as the man Christ had being meeke and lowly as he was c. DIAL IIII. Verse 6 7. Knowing that this our olde man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne for he that is dead is freed from sinne Tim. WHat is the substance of this Text Silas It rehearseth the principal argument to proue that beleeuers are dead to sinne taken from their Communion with Christ and his death with him Secondly it mentioneth the kind of death by which he merited for them the spirit of Sanctification by the death of the Crosse Crucified Thirdly it layeth foorth the ende of our Sanctification which is the destruction of sinne that the body of sinne might be destroyed Fourthly the duty of sanctified persons that hencefoorth they serue not sinne Lastly a reason thereof because they that are dead are freed from sinne verse 7. Tim. What is meant heere by the olde man Silas The vniuersall corruption of our nature as wee are conceiued and borne in sinne whereby we are prone vnto all euill and vndisposed vnto any good the which corruption is therefore called olde because it hath been in mans nature euer from our first parents Adam Secondly because it is in euery Child of God before that new quallity of holinesse for which they change their olde deformity at their new birth And for other two respects the name of Man is attributed vnto our sinnefull corruption First to shew how neerely the euill and poyson of sinne cleaueth to vs being as it were a mans selfe Secondly to note how men are addicted vnto it before they be sanctified they do not thinke themselues to be men without it so striuing for the maintenance of their dearling sinnes as they would doe for the safety of soule or body one were as good plucke out a mans hart as seeke to pull him from his beloued sinnes as good kill the man himselfe as his sinne Tim. In what sence is our olde man saide to be crucified Silas To haue our olde man crucified is to haue the strength of our sinne enfeebled weakened and broken by little and little as Christs body was weakened vpon the Crosse till he dyed Tim. What may this word Crucifie put vs in minde of Silas Of the kinde of death which Christ suffered namely the cursed death of the Crosse by which death he