lewde liuers and Idolatrous See Rom. 1. 20. 21. 22. c. Ephe. 2. 1. 2. also chapter 4. 18. 19. c. Tim. Yea but in the 2. of the Romanes Paul sayeth that they did the things of the law by nature Silas True if we respect the outward discipline and gouernment of the common wealth for they commaunded and rewarded many vertues they forbad and punished many vices as theft murder adultery c. but tonching their priuate life they were for the most part very virious and enemies to all honesty resisting Christ his Gospel and Apostles And this is that which is meant here euen more then is sayed that they followed not that is they fledde from it and abhorred it and stroue against it Tim. What doctrine from hence Silas First wee learne that all men before grace are vnrighteous and thereby guilty of wrath Secondly that in mans will naturally there can be no power to moue him to that which is good for it carries him directly to that which is against the law much lesse can men before grace merite excongrue Thirdly that faith touching the beginning of it is in no wise frō man himselfe for it is giuen for we can make ourselues no more able to beleeue then wee can make ourselues to liue for wee liue to God by saith and till then wee are dead Lastly from hence wee learne that predestination is a most powerfull thing because it brings to a calling to faith to Christ and to saluation euen those which thinke vpon nothing lesse nay euen those which doe striue against it as these Gentiles here named and the theefe on the Crosse and Paul and Manasses and innumerable others Tim. What vse is to be made of this last point Silas It teacheth vs that neyther willing nor running purpose nor endeauour can get a man to bee a beleeuer though men must doe their parts yet all depends vpon the grace of God which wee see euen without any labour conferreth grace and righteousnesse there where God pleaseth to giue it Secondly it 〈◊〉 great sinners and helpeth them against despaire because neyther multitude nor greatnesse of sinnes nor long continuance in them nor all the power of Sathan shall hinder the conuersion of any who belong to Gods election Thirdly it stirreth vp the godly to consider whence they haue all graces which they inioy namely from Gods eternall and powerfull mercy which serueth both for humbling them and mouing them to hearty thankfulnesse Tim. What is meant by attaine Silas To apprehend lay hold on and receiue some thing giuen Tim. What signifies righteousnesse Silas That perfect iustice of Christ which hee wrought in his owne person by his owne sufferings and doings which consistes in remission of sinnes and imputation of his obedience See Rom. 3. Tim. But is not this absurd that the Gentiles which were vnrighteous should receiue righteousnesse Silas No because they had faith to receiue Christ who is the end of the law for righteousnesse to all that beleeue in him Rom. 10 4. Tim. But how can righteousnesse and vnrighteousnesse meet together in one person Silas Very well the righteousnesse of faith may bee found in him who wants the righteousnesse of workes howbeit when the righteousnesse of faith comes a mans owne vnrighteousnesse is done away as touching the guilt of it and the Spirit begins a righteous life in them that they may in some measure thinke and do righteous things Tim. What doctrines are wee to gather from these last words Silas That the righteousnesse of Christ and the gift of faith doe differ the one from the other for faith is wrought in vs by Gods guift as a hand to take it the righteousnesse of Christ stickes in his owne person as in the subiect purchased by his death and obedience Also this is perfect appeasing Gods wrath the other is vnperfect needing Gods pardon Secondly from hence wee learne that seeing the iustice of Christ is receiued therefore it is bestowed as a free gift not by merite of works Thirdly we learne that the iustice whereby we are righteous before God is no inherent quality in our selues because it comes from without vs namely from Christs obedience imputed to faith faith finds none in vs but borrowes of Christ. Tim. What is the vse of this last point of Doctrine Silas It confutes the Papists who seeke perfect righteousnesse by their owne works proceeding from faith Secondly it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it as a poore begger an 〈◊〉 from a bountifull rich king Tim. What other thing learne we hence Silas Heere is a notable place to prooue that all elect finners are iustifyed by grace euen by faith in Christ without the workes of the Law for it was giuen to the 〈◊〉 who had no good workes onely because they beleeued Lastly such as are endued with a liuely faith may thereby be certaine of their owne election iustification and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified and hee that is iustified knowes that he is elect and he that is elect must needes be saued because Gods decree is vnchangeable Therefore hee that once knowes his owne faith may thereby be confident and sure of eternall life according to the tenour of the Gospell euery where promising life euerlasting to faith therefore to him who can truely say I beleeue the truth wil tell him thou art iust by Christ and must liue for euer with him The certainty then of election is no where to be found but in the Gospell DIAL XX. Verse 31 32. But Israel which followed the Law of Righteousnesse could not attaine vnto the Lawe of righteousnesse Wherefore because they sought it not by Faith but as it were by the workes of the Law Tim. VVHat is the summe of this Text Silas It containes the second part of Pauls answere vnto the question mooued in the thirtieth verse it consists in two things First in a proposition which is this that the Iewes though they followed righteousnesse found it not The second part containes the Reasons heereof which bee two the one is because they sought it not by faith the other is because they sought it by workes Tim. What is meant heere by Israel Silas The Iewes who descended from Iacob who was called Israel Tim. What is meant by the Law of righteousnesse Silas The righteousnesse of the Law or those righteous workes which the Law prescribeth to be done perfectly and promised life to the doers of them Tim. What signifieth followed Sil. An earnest desire endeauor to do those workes it is a speech borrowed from such as run in a race which striue hard to come to the goale So were these Iews verie zealous of the Law to keepe it Acts 22 3. and as Paul witnesseth of himselfe Phil. 3 6. Tim. What is meant by not attaining Silas It is a speech borrowed from
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
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
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
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
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
Secondly that they violated the Law of nature in respect of duties to God and Men by vngodlinesse and vnrighteousnesse Thirdly that they were punished of God mightily Wrath from Heauen Tim. Begin with that part ye named last because it is first mentioned in the Text. What is meant by Wrath is there any such passion of anger and wrath in God Tim. In holy Scriptures Wrath Anger bee otherwise attributed vnto men then vnto God For it is in men properly as it is a perturbation of the minde inflaming or stirring vp to Reuenge Wrath in his proper acception is an appetite or desire of reuenge for some contempt or hurt done or supposed to be done to our selues or others whom we affect When men see themselues neglected or wronged straight way they are moued to take vengeance on the party thus it is in Men the truth whereof appeareth in Came Esau Achab c. whereas in God wrath is no affection but a iust act of God punishing wickednesse or the punishments themselues of warre famine pestilence sicknesse c. inslicted for iniquity so it is vsed in this Text. For it is here set against righteousnesse of God spoken of verse 17 which as wee haue saide signifieth both his mercifull goodnesse freely bestowing Iustice and life eternall vpon beleeuers and also Iustice or life giuen and bestowed graciously Therefore by wrath we must vnderstand both his indignation reuenging impiety and the Reuenge or paines themselues according to the Hebrew phrase Now this wrath is saide to be Reuealed that is to be declared by examples and by experience testified For howsoeuer sundry wayes Gods wrath bee Reuealed against sinne as by the light of nature euerie mans Conscience naturally accusing and tormenting him for euill doing Rom. 2. Secondly by the Gospell whose voice is not only Consolatory speaking pardon and life vnto beleeuing offenders but Comminatorie threatning death eternal to impenitent persons and vnbeleeuers as Mat. 3 10. Luke 13 3. Ioh. 3 18 36. Thirdly by the Law whose office is to reueale wrath and the curse against euery transgression Deut. 27. v. last Rom. 4 15. yet our present text would bee taken of that daily experience which witnesseth that God is wrathfullie displeased with the worlde for sinne and euen at that time when the Apostle wrote there were greeuous miseries of sword plague and famine abroad in the world Also it is plain by the verses following that Paul speaks of such iudgements as God had executed vpon all men for contempt of his Maiesty especially of spirituall punishments in hardning mens hearts and giuing them vp to vile lusts and a Reprobate mind Verse 24 28. Tim. What Learne we from hence Sil. Seeing sin prouoketh Diuine wrath it is necessary to take heed of it Secondly that this wrath appeareth most in spiritual Iudgements because they not only are tokens of wrath but deserue more wrath they are punnishments for sins past and encrease of more sinne Tim. What thinke ye that the Children of God haue their parts in Spirituall Iudgements Silas Yea as appeareth in the example of Adam Dauid Salomon and of many in our dayes which haue faln into some fits of dispaire also haue had the sinne punnished by Sinne as Paul affirmeth heere of the Idolatrous Gentiles Tim. In what sence may it be said that this wrath of God was reuealed From Heauen Sil. Howsoeuer men very learned and not a few haue drawne the sense of these words vnto the Heauens themselues which be instruments of wrath against such as contemne their maker as Ambrose some to the euill spirits which are aboue in the ayre to vexe by Gods appointment wicked liuers as Origen some to the second comming of Christ from Heauen to iudge the world as Theophylact others referre this to the vniuersality and large extent of his iudgements which were and shall be vpon all men vnder Heauen that do wickedly and on others to the euident declaration of his iudgement from Heauen as from an high and eminent place that they might bee most apparant vngainsayable as Martyr Beza Faius do think yet the best and fittest sense is by a 〈◊〉 to expound Heauen for God as Luke 20 5 15 18. and to oppose it vnto the fancy and opinion of Atheists Epicures and other prophane men which ascribe the punishmens that happen vnto men vnto chance and misfortune or to the malice of men or vnto the malignity of the starres and Elements or other inferior causes passing by the iustice of God and denying his prouidence in the gouernment of the world against which Paul affirmeth heere that the euils which be are scourges sent from God who though he may vse ordinary and naturall meanes for the plaguing of men yet himselfe is author ruler as it is euery where in Scripture testified of him that no euil cōmeth but frō him as in Amos that he createth darkenesse in Esay that hee sendeth the sword c. in Leuit. that hee rained Fire and Brimstone from Heauen on Sodom in Gene that he drowned Pharaoh in Exod. Finally it is God which deliuereth vp to vncleannesse and a Reprobate mind in this Chapter verse 24 28. The Doctrine hence is this that punnishments come from God as effects of his Iustice against sinne The duties whereunto it should prouoke men be First to beware of murmuring in time of calamity for this is to fight Gyant-like against God Secondly to be patient and contented because it is Gods doing for iust ends this is to submit vnto God Thirdly to sue and seeke first and principally vnto God for remouing calamities as Israelites in Iudges Nininuites in Ionas did Tim. What may we learne from this that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men Sil. Two things First by the order of words we learn that the breach of the first Table is more grieuous then the breach of the second Table Secondly seeing it is against all therefore there is no sinne how little soeuer that can escape punishment Thirdly by vsing the abstract rather then the contrete we learne that Gods anger is not against men themselues but against their wicked deeds principally Tim. Whereof did this admonish vs Sil. To make conscience of small sinnes Secondly it reproueth such as thinke themselues safe because they haue no great sinnes whereas vengeance is due to euery disobedience Tim. What is heere meant by Truth Sil. The remainder of light which since the fall of Adam is in euery mans Conscience to shew him what God is most good bounteous iust and mighty how he is to be worshipped by louing and fearing him aboue all and what is right and what is wrong what good and what euill for these things euen naturall light doth teach euery man Tim. What is the nature of this truth Sil. It delighteth and desireth to expresse it selfe that is it would come forth and appeare in our workes it abhorreth to be smothered and imprisoned
if they did liue till they were men for true iustifying faith can neuer bee without good works in such as for yeares and strength are apt and able to do them no more then the Sunue without light or a good tree without good fruite Touching such as bee conuerted at the eleauenth houre in the houre and moment of death as the Theese vpon the Crosse was I say of them that for the time they liue after their conuersion their faith will be working for it is operatiue and cannot be idle because it is liuely and life is actiue as was seen in that repentant Theese whose faith brast forth by confession of sinne reprehension of his neighbour petition to God glorification of Christ and Apologie for his innocency yea if such as take the life of faith when they bee to leaue the life of nature might bee suffered to continue in this world they would also continue in good works Lastly Paul speaketh here of such as were of full age and also might doe good workes being spared to liue that by well liuing they might honour God and bee at length for euermore honoured with him DIAL VI. Verse 8. 9. 10. But vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shall be indignation and wrath tribulation and anguish shall bee vpon the soule of euery one that doth euill of the Iew first and also of the Groecian but vnto euery one that doth good shall be glory honour and peace to the Iew first and also to the Groecian Tim. WHat is the coherence drift summe and parts of this Text Sil For coherence either here is mentioned the other part of distributiue iustice the punishment due to wicked workers the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing or else the persons to whom recompence shal be giuen of the iust iudge as they haue beene set forth by their qualities so now by their nation they are described either Iewes or Grecians that is all the Gentiles which were not subiect to Moses law The drift is to shew God to be righteous in his iudgement because he rendreth to euery one the due belonging to thē whither it be wel or ill The sum is that howsoeuer haply there be not retribution made to euery person here in this world according to their doing because the good are often oppressed and oppressours not onely goe scot free but prosper yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted when euery one shall haue as they haue done For the parts first there is a description of the paynes due to euill persons in foure words whereof two indignation and wrath do containe the cause of their punishment Gods hot displeasure kindled by sinne the other two tribulation and anguish note the extreame affliction of the vngodly begun here continued and perfected in hel elsewhere signified by death destruction gnawing worme gnashing of teeth darknesse chaines 〈◊〉 c. Secondly the reward of the godly is parted into three members glory honour peace which is the most quiet and peaceable possession of all good things in heauen Tim. What doe ye note in the diuision of people into Iewes and Graecians Sil. Scripture vsually diuideth nations into Iewes and Gentiles or Iewes and Greekes because the Hebrews held all people beside themselues to be Greekes and these accounting all beside themselues to be barbarous hence the Greekes are subdiuided into Greekes and Barbarians See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named because of their prerogatiue to bee Gods people also they excelled others in the knowledge of God and therefore were more seuerely to bee punished for their disobeying the trueth Hence it is that as they were first for the order and preheminence of estate so they are first placed here in the order of punishment for abusing so great dignity and vnderstanding Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles because hee intendeth directly and more specially to reprehend them vnto whome therfore easily by little and little hee slideth turning his speech by name to them alone hereafter at the verse 17. When he sayth Behold thou art called a Iew c. And in that he wold not spare his own kindred but named them first he shewes himselfe vnpartiall DIAL VII Verse 11. For there is no respect of persons with God Tim. HOw is this Text and the verses following ioyned with the former and what is the sum and scope of them Sil. He confirmeth by this sentence that which before hee saide of the equall conditiou of the Iew and Gentile whome he had matched in punishment whereas they seemed to be vnequall for the Iew had the law of Moses as a great light to guide them so had not the Gentiles but the small and dimme light of nature therefore it seemeth a respect of person to condemne them to equall paynes which were not equall in the meanes to keepe them from sinning The Apostle answereth that howsoeuer the cause might be vnequall yet God in distributing paine was not moued with respect of person hee did not looke vnto the countrey or kindred of the Iew or of the Gentiles when hee inflicted punishment vppon them but notwithstanding the difference of countrey God did alike punish the Gentiles which had no written lawe and the Iewe which had a lawe written by Moses because whosoeuer doeth transgresse whither it be without a law or with a law they are worthy of death Hauing then hitherto from the 3. verse answered the generall pretext of all men nowe hee bendeth himselfe to take away the more speciall excuses and shifts as bucklers against Gods iudgements first of the Gentiles vntill verse 17 and then of the Iewes to the end of the Chapter Tim. How are the persons of euill men described set forth Sil. By these two properties First they are contentious such as wilfully defend errours and strife without cause Secondly they obey not the truth but obey vnrighteousnes which is all one with that which is written in Chap. 1. ver 18. and Chap. 2 4. Tim. In what causes doe contentions appeare and breake foorth Sil. In causes ciuill and religious in matters of the world and of God Tim. What be the originall and first grounds of contention Sil. Pride busie medling couetousnes ambition Tim. What reasons to disswade from contention Sil. First it is a fruite of the flesh Gala. 5. 20. Secondly it is against the will of God Thirdly it is against nature reason and religion Fourthly it bringeth foorth fearefull euents Tim. What may be noted in the other part of this description Sil. That there be two Lords truth and vnrighteousnes now of necessity wee must obey one of these two Lords because there bee no other Lordes but Christ or
say none seeketh God seeing there is none but seeks God for the Heathens and Pagans acknowledge a God and giue a worship to God Sil. None seek him aright and as he ought to be sought nor can doe while they liue in sinne for men in seeking God faile in many thinges as first men seeke him not for himselfe Secondly they seeke him not alone but other things with him Thirdly they seeke other things before him as worldings doe Fourthly they seek him coldly or carelesly Fiftly they seeke him inconstantly example in Iudas and Demas Sixtly they seeke him not in his word as Heretiques doe Seauenthly they seeke him not in all his word as Hypoerites doe Lastly they seek him not seasonably and timely as prophane impenitent sinners do haue no care to depend vpon Gods word but followe their owne lustes and fashions of this world Reuelat. 12 2. Tim. What is this that he saith All are vnprofitable Sil. In respect of God or any goodnesse men are of no vse no more then froth or rotten thinges which men cast out for their vnprofitablenesse In this respect the holy Ghost in Scripture doeth compare vnregenerate men to thornes and thistles as also they are compared to chaffe and other vile things wherein yet there is some profit but men are altogether vnprofitable Also they are compared to clouds without water trees withered without fruit Iude 12. cut off from God as branches from the Vine Iohn 15 4 5. 7. Tim. What are we to note heerein Silas The great Ruine brought vpon vs by Adam that a creature so excellent by Creation should bee fruitlesse Secondly that great grace giuen vnto vs by Christ in whom the elect be restored in the one there is matter of humiliation and of glorie and ioy in the other Tim. Why doth hee say that they are all out of the way Silas Because they are all departed from the commaundements of God which are the wayes wherein wee are to walke towardes Heauen euen as Sheepe straying from the foulde and as wayfaring men loosing their way Esay 53 6. running into the broade way that leadeth and bringeth vs vnto euerlasting destruction Tim. What was the vse of this Sil. To shew that Repentance is needfull for all seeing all are as lost Sheep or as men which haue lost their way Tim. What is the meaning of these Words There is none that doth good no not one In the originall it is None vnto one and therefore corrupt is that glosse which made this the sense None sauing one to wit Christ. Sil. That naturally all men are vnkinde and vncourteous and voide of humanity example heereof wee haue in the Iew to the Samaritan also that of the Edomites to Israel in Obadiah Tim. But the Barbarians shewed kindnesse to Paul Actes 28. Silas God so disposed of their hearts for the good of his Seruant Tim. Are all men alike vnkinde Silas All men would shew themselues vnkinde to others more or lesse if they were not restrained but if there be any true kindnesse and desire of doing good to others it is to be ascribed to grace changing mightily the heart and of fierce making it courteous and louing so as if any performe any good it is of God and not of themselues and what is done by light of nature it was farre off from being a good worke because it was not done as it ought DIAL VIII Verse 13 14 15 16 17 18. Their throat is an open Sepulcher with their tongues they haue deceyued the poison of Aspes is vnder their Lippes whose mouth is full of bitternesse cursing their feete are swifo to shed bloud anguish and calamity is in their way the way of peace they haue not known There is no feare of God before their eyes Tim. VVHat meaneth hee by this when hee saith Their throate is an open Sepulcher Sil. It doth 〈◊〉 vs that the speeches of Natural vnregenerate men are vnsauoury rotten and hurtfull to others for as a Sepulcher dooth send out noysome sauours and filthy smelles so euill men doe viter rotten and filthy words Secondly as a sepulcher doth consume and deuoure bodies cast into 〈◊〉 so wicked men doe with their cruell wordes destroy others they are like a gulfe to deuoute men Lastly as a sepulcher hauing deuoured many corpses is stil ready to consume more being neuer satiate so wicked men hauing ouerthrown many with their words doe proccede still in their out-rage seeking whome they may destroy Tim. What is the vertue contrary to this Sil. To vse our tongues to honest louing and wise talke which may doe good to others Ephe 4. 29. Coloss. 4. 4. Tim. What is the next vice of the tongue Sil. With their mouthes they speake deceitfull words that is when the mouth speaketh that the heart thinketh not with a purpose to deceiue others to couer hatred with words of deceit as Caine and Ioab and Indas did Tim. What reasons against this kind of speech Sil. First it commeth from Sathan secondly it swerueth from charity thirdly it tendeth to destruction fourthly it is a worke of a wicked man Tim. What is meant by Aspes Sil. A kinde of Serpent which spitting forth their poyson doeth there with kill euen those which are a farre off by which the Apostle would signifie that wicked men such as all men are by nature doe with their euill wordes hurt not onely such as be neare but euen them which are farre off from them Example hereof we haue in San ballat and Tobiah being in Persia yet with their toūgs huit the Iewes which were at Ierusalem Nehem. 4. 3. Also in Doeg who hort with his tongue the Lordes Priestes being absent 1. Sam. 22. 9. In this respect malicious tongues are compared to arrowes Psalm 53. euen because the malice of the tongue woundeth a great way off as an arrow shot out of a bow hitteth and hurteth a great distance off Tim. What learne ye hereby Sil. That it is a great miserie to haue an euil tongue it makes men like poysonfull Serpents Secondly it is a blessed thing to haue our speech reformed 〈◊〉 3 3. That heed is to be taken how we deale with euill tounged men Tim. What is the next fruit of mans corruption as touching his speech Sil. Bitter and cursed words which bee of two sortes First against God as in Rabsakeh 2. Km. 18. 22. And in the Israelite which was stoned to death Leuit. 24. 11. Secondly against our selues as in the Iewes who wished Christs bloud to be vpon their heads Math. 27. 25. Thirdly against others as Shimie who cursed Dauid 2. Sam. 16. 5. As they haue gall and bitternesse in their hart Acts 8. 23. so their mouth runneth ouer Tim. What reasons against this kind of speaking Sil. First it is against the commandement which sayeth Curse not Leuit. 24. 15. Rom. 12. Blesse and curse not Secondly it is against the end for which speech was giuen to blesse God
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
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
are offenders of vs being ready to receiue them to fauour whensoeuer they truely repent Tim. Howe vnderstand ye this that all men are vnder death Sil. After this sort first euery man so soone as hee is borne is euery houre apt to die Secondly euery man at his birth is spiritually dead quite destitute of Gods grace and holy spirit Ephe. 2 1. till his regeneration Thirdly euery person deserueth this death to become eternall euen euerlasting separation from GOD and his presence and felicity Tim. What equity or iustice is there in this Sil. The equity is iust for that one mans sinne was euery mans sinne for Adam was the roote of our kinde and therefore this fault is not personall resting in himselfe but reaching to all his posterity which were then in his loynes as Leuy was in Abrahams loynes Heb. 7 10. For such iuice as is in the tree commeth to all the branches also such as is the water in the fountaine such it is in the riuer and some such diseases as be in the parents descendeth to the children also amongst vs men the father beeing a Traytor the whole bloud is tainted Lastly the righteousnesse of Christ the head is conuayed ouer to the members so it is here againe God who is most iust so decreed and would haue it that the grace which Adam had hee should keepe or loose for himselfe and all mankinde who were to stand and fall wih him thus it appeares to be very equall Tim. What instructions learn ye hence Sil. First it reproues the vulgar conceit that God will not punish but for actuall sinnes Secondly it reprooues some Papists which exempt the Virgin Mary from this generall condition of sinne and death Thirdly it doeth admonish vs of our most wofull condition which wee are in without Christ. Fourthly it puts vs in minde of mutuall compassion seeing our case is equall one no better then another all alike 〈◊〉 and wretched Fistly it teacheth the necessity of a Sauiour not onely to know there must be one and who he is and what he hath done but to gette him to become ours by beleeuing the promises of him Tim. What are we to be put in minde of by the connexion and ioyning together of sin and death Sil. First that euery one is bound to make account of dying euery moment hauing sinne the matter and means of death still about him Secondly that the dāme of such a brood that is sinne which causeth no lesse then death is most carefully to be auoyded and abhorred euen to be fled from as one would flie from death Moreouer think that if an others sinne could doe this as to make thee culpable of death what will that sinne do which thou doest in thine owne person for Adams sinne is thine in account not in act yet so as this proueth Adams sinne to bee euery mans owne proper sinne as if he had himselfe acted and done it because else he should not dye for it for men in iustice are not to suffer death for any sinne saue that which is their owne by act or imputation Christ had had wrong done to him to be brought to death if sinne had no way belonged vnto him for death is not inflected but with reference to sin DIAL XI Verses 13 14. For vnto the time of the law was sin in the worlde but sinne is not imputed where there is no lawe But death raigned from Adam to Moyses euen ouer them that sinned not after the like manner of the transgression of Adam Tim. WHat is the drift of this scripture Sil. He proceedeth in his purpose to proue all men euen to the yong In fants newly borne to bee through Adam sinnetull by bringing in a secret obiection and answering it Tim. What is the obiection and how is it answered Sil. The obiection is this there could be no sin nor sinners before Moses seeing there was no law where there is no lawe there is no sinne This obiection the Apostle doeth answere two wayes first by a distinction betweene being and reputing sinne was in the world before Moses law yet not so reputed and esteemed so vile and soule seeing yet no law was giuen them Secondly hee prooues there was sin by the effects of sinne which is death whereunto euen before Moses law both olde and young were subiect which is a sufficient proofe that then all men sinned death being the stipend of sinne Tim. Now expound the wordes and tell vs what is meant here by this vntill the time of the law Sil. That is to say all that time that passed betweene Adam and Moses so expounded verse 14. Death raigned from Adam to Moyses Tim. What is meant hereby that sinne was in the world till then Sil. That is to say men which liued in this world had sin in them as well before the law as afterwards Tim. But howe could that bee seeing that yet there was no law and sin is the transgression of some law and indeede what law could be giuen to some of them as to Infants which had no vse of reason Sil. Therefore the Apostle in affirming that notwithstanding this there was sinne in the world hee meaneth there was a sinne euen afore the Law by which sin al men were borne sinners being both guilty of wrath and corrupted euen from the wombe This is the sinne of Adam in whose sinning all men were comprehended he being head and roote of our kinde as was sayd verse 12. Tim. Belike then this is now the scope of the Apostle to proue That as al men are guilty by their owne sinnes vvhich they do in their owne persons and haue in their owne Nature so there is a sinne of Adam by guilt whereof al men are obnoxious and culpable of death Sil. True this is in verie deede that which is intended and wherein Adam is like Christ the one being fountaine of sinne vnto death the other of righteousnesse to life Tim. What meane ye heereby in that it is saide Where no Law is there sin is not imputed Silas That afore the Law was giuen sin was not so thoroughly knowne and reputed but when the law was published it was better knowne and became more greeuous Tim. But may not these words carrie another sence which may wel stand with the Apostles minde and drift Silas They may so as thus that such as liued in the world after Adam though they wanted Moyses Law yet they wanted not a Law altogither Tim. How makes he that appeare Silas Heereby because that sinne was imputed and men became thereby guilty of wrath Tim. What Law might that be Silas The Lawe of nature giuen them in their Creation Tim. What examples can yee giue that sin was imputed to men before the giuing of the Law by Moyses Sil. Sundry and very manifest First the punishment of Caines murther Gen. 4 11. Secondly the reprehension of Abimelech Gen. 20 6. Thirdly the ouerthrow of the world by a flood Gen. 7 20.
Fourthly the destruction of Sodom 19 24. Fiftly the drowning of the Egyptians Exod. 14 27 28. al which hapned for sinne Tim. What other examples can ye giue to proue this that sin was imputed Silas The death of infants as well as of men of yeares which plainly proueth all men to haue bin sinners and guilty before the Law of Moyses Tim. What learne ye by this that sinne and death doe vnseparably follow one the other Silas That death came in not by creation but by corruption Secondly that if men accompt death terrible they should not thinke sleightly of sin the breeder of it Tim. What meaneth this which is saide heere That death raigned from Adam to Moyses Silas Heereby hee signifieth the force and power of death to bee exceeding great bearing all men downe before it as a mighty King dooth subdue such as rise against him Tim. How long doth the raign of death continue and last Silas Not from Adam till Moyses onely but till the end of the world Tim. Ouer whom doth death exercise his power and kingdome Sil. Ouer all both olde and young none exempted Infants nor men Tim. Yet the Apostle saith of some that they shall not dye but be changed Cor. 15 52. Sil. True yet that change shall bee instead of death to them Secondly this is the condition of all men that through sinne they are subiect to death God may priuiledge whom he will as Enoch and Elias Tim. Whence got death this power Sil. Through mans sinne according to Gods decree Tim. What learne ye heereby Sil. That there is a necessity for al men once to come vnto death Tim. But the faithful haue their sinnes forgiuen them how is it then that they dye Sil. Yet sinne is still in them whence commeth death to them not as a part of the curse for sinne but as an entrance into heauenly blisse whither they cannot come but by death so as they are freed from the hurt which death brings but not from the necessity of dying Tim. What should this teach Sil. That all men are so to make account of death as they doe prepare continually for it and arme themselues continually against the fear of it by keeping faith and a good conscience Tim. You saide that death raigned ouer Infants tell vs by what words are infants described Sil. That they sinned not after that maner that Adam sinned Tim. What meaneth this Sil. That they are free from voluntary and actual sins as in respect of their owne persons Tim. What sin then haue Infants to procure death Sil. Their byrth-sinne or originall corruption which they draw from their Parents by propagation Tim. What is to be gathered hence for our instruction That parents haue cause to mourne for sinne in their young children as well as for their owne Secondly that in the death of their children they consider not so much the losse as the cause which is sinne which would keepe them from impatiencie serue to humble them Thirdly that there is diuers kindes of sinne to wit voluntary inuoluntary originall actuall Moreouer that all sinne is equall thus farre as to deserue death though in other respects vnequall Tim. What will follow of this Silas That God is no respecter of persons young or olde all are one with him Tim. Yet sinnes are not euery way equall Sil. No For there is difference in the degree both of the offence and of the punishment some more heynous then others some to be more grieuously punished then others Tim. What should this worke Silas It should be a bridle to wicked ones to refraine from sinne as much as they can thereby at least to lessen their paine Also a Curbe euen to the godly whose sins howsoeuer pardoned so as they shall not dye eternally for them yet sorer temporall punishments are inflicted as their sinnes be greater As is to be seene in Dauids example who had many smartfull blowes for his very shamefull falles DIALOGVE XII Verse 14 15. Which was the figure of him that was to come But yet the gift is not so as is the offence For if by the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many Tim. VVWhat doth this Text containe Silas Two things First the similitude or like nes between Adam and Christ which was the tipe or figure Secondly the dissimilitude or vnlikenes betwixt them but yet the gift is not so Tim. What is meant by him that was to come Silas First Adams posterity as some iudge and then the meaning is all they should be sinners as he was Secondly Iesus Christ who in respect of Adam sinning was to come this is the truth Tim. In what meaning is Adam said to be a tipe or figure of Christ Silas Some take it thus that as Christ is an example to such as willingly obey God so Adam was an example to so many as sinne and disobey willingly this sauours of Pelagianisme as if sinne came by imitation and not by propagation Tim. How then do ye take Adam to be a figure of Christ Silas In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne Heerein hee was a figure or a Tipe of the second Adam the man Christ Iesus in respect of the like force in him to deriue into his members eternall life by his righteousnesse imputed to their faith Tim. Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus Silas As Adam by his sinne was the cause of death to all men though they did not eate of the forbidden tree so Iesus Christ was made righteousnesse to beleeuers though them-selues had wrought no righteousnesse Heerein was Adam a figure of Christ. Tim. But it may appeare that this is rather a difference and vnlikenesse then a likenesse Sil. True it is so if you take it particularly but not if it be taken generally that is that as Adam meriteth death for his so Christ meriteth life for his that is to take it generally but particularly there is great oddes for grace righteousnesse and life came by Christ Sinne death and damnation by Adam Also Adam by generation of the flesh poureth euill things into men Christ by faith poureth good things into his members Tim. What vse can ye make of this Silas It serueth to confute both Iew and Papist the one for thinking that one Christ cannot bee the redeemer of the whole world whereas it is of them confessed that the whole world was corrupt by one Adam the other for denying that we are iust before God by the obedience of another to wit of Christ yet all men bee made vniust by the disobedience of another to wit of Adam and why not that as well as this De similibus simile iudicium parium par est ratio Tim. What do ye
obserue in the vnlikenesse or dissimilitude in verse 15 Silas These two things First the vnlikenesse set downe plainely that the sinne is not as the gift Secondly that wherein it doth consist for if through the offence of that one c. Tim. What is 〈◊〉 heere by gift But yet the gift is not so Silas The righteousnes or perfect obedience of Christ in keeping the Law nowe this is tearmed a guift to teach vs that it is free and becommeth ours not by desert of workes or dignity of person but because it is giuen vs of mercie euen contrarie to the merite of our deeds Tim. What is meant by offence Silas It is as much as fall and is put heere for sinne Adams sinne was his fall Tim. What learne ye heereby that sinne and fall are knit together Sil. How dangerous a thing sinne is which bringeth with it a fall euen as deepe and perilous as from heauen to hell from the heighth and top of all happinesse to the lowest bottome of misery Tim. What followes of this Silas That seeing such a fall followes sinne sinne is to be fled as one would shun a breakenecke downfall with all godly care and watchfulnesse before it be committed and repentance afterward Tim. Tell vs now wherein consists the vnlikelines betweene Adams sinne and Christs righteousnesse Sil. Heerein the righteousnesse of Christ is of more great strength and efficacie to iustifie then Adams offence was to condemne Tim. Now open the wordes what is this he saith Manie are dead through the offence of one Silas By one he meaneth Adam by many he meaneth all it being set against a few by dead hee meaneth separated or cast out from God vnto euerlasting death Tim. What do ye obserue heere Sil. This thing peculiarly that the infinite and Diuine Iustice is a wonderfull scarfull thing seeing it being but once hurt in one offence of Adam yet inflicted extreame and eternall misery on a whole worlde of men oh let that Iustice be dreadfull to thee Tim. What dooth he heere meane by Grace and guifte by Grace Silas Some thinke Grace doth signifie Gods fauour and Gift the holy Ghost and such good thinges as wee obtaine by him Tim. But how thinke you these words are to be taken Silas By Grace is vnderstoode Christ his righteousnesse whereof the grace and free fauour of God is the roote and fountaine Tim. What signifieth that gift by Grace Silas That most blessed condition wherein they bee which haue Christ his righteousnesse of frec fauour imputed to them Tim. What is that blessed condition Sil. That they are not onely absolued and quit from all guilt of sinne both Adams and their owne and so from all punishment temporall and eternall but also are adorned and cloathed with Christs perfect iustice innocency euen to the obtaining of eternall life Tim. By what similitude do ye explaine this difference betweene Grace and gift by Grace Silas Of a poore miserable man in bondage for debt to his Prince who not onely hath his debt freely discharged by his Soueraigne and King but withall hath a large treasure of many thousand pounds giuen him The treasure bestowed by the Kings Liberality is grace because it comes of free fauour and his happie condition in that of poore he is made rich may be called Gifte by Grace so it fareth in the case of a sinner Christs righteousnesse bestowed vpon him freely is Gods grace and the gift by Grace is that blessed condition wherein he is set through that righteousnesse imputed to his faith being of a sinner made perfectly iust and the child heire of God euen heire annexed with Christ. Rom. 8 17. Tim. What is meant by this that grace hath more abounded Sil. That the righteousnes which commeth by Christ doth in many degrees exceed in excellency and force the guilt and hurt that came by Adam Tim. Declare this vnto vs how grace hath farre exceeded sinne Sil. Because by the grace of Christ we haue forgiuenes of sinne we are regenerated and adopted to be the sonnes of God we are become brethren of Christ his members heires of his kingdome yea heires of this world also for all is ours 1 Cor. 3 22. By what similitude can ye expresse this super aboundance of gracs Sil. Of a Surgeon not onely healing a wound by his medicine but making one stronger and fairer then before Secondly of an Emperor not onely drawing a wretch out of prisou but aduancing him to all manner of riches and dignity so hath the grace of God abounded not onely for pardon of Adams sinne but to many excellent purposes besides to the engrafting vs into Christ to iustificatiō to reconciliation to sanctification to adoption to preseruation in grace to glorification in heauen Tim. What is the instruction to be made of this Sil. That beleeuers haue gotten more by Christ then they lost by Adam by whome wee should haue had an carthly paradice and vnconstant happinesse Secondly that exceeding and vnmeasurable grace of Christ should stirre vp and prouoke vnto exceeding loue obedience thankfulnesse and praise of Christ who is to be blessed againe and againe for euer and euer DIAL XIII Verse 16. Neyther is the guift so as that which entred in by one that sinned for the fault came of one offence vnto condemnation but the gift is of many offences to iustification Tim. VVHat doth this text containe Sil. An explaining of the difference or vnlikenesse put downe in the former verse concerning Adam and Christ. Tim. What was that difference Sil. That the grace of Christ was of more excellency and force to restore vs then was Adams sin to hurt vs. Tim. How is this explained to vs here Sil. Adams sinne that condemned him and vs all was but one Christs righteousnes couereth that sinne and infinite others which we haue added to it Tim. What seuer all things do ye obserue in this verse Sil. A threefold opposition or three things set against three as contraries First the gift and fault Secondly iustification and condemnation Thirdly one offence and many Tim. What is meant here by gift Sil. The righteousnes of Christ freely giuen and that most happy condition which the faithfull are in by hauing it allowed to be their iustice being now not onely absolued from all sinnes but made iust there by and heires of eternall life Tim. What is meant here by that which entred in by one that sinned Sil. This is meant by it first Adams fault in his disobedience to God Secondly that woefull condition wherein all men are wrapt by it being not onely depriued of perfect iustice which they had by creation but couered now with the filth and condemnation of sin thus it is expounded in the next words Tim. What is signified by condemnation Sil. The pronouncing of all men for sinners and worthy adiudging them to eternall torment as in ciuill condemnation the malefactour is first pronounced guilty and thereupon adiudged to his punishment Tim. How came
vs in our persons vnto the person of our mediatour who must do euery iot for vs therefore he saith it behooued him to fulfill all righteousnesse Math. 3. and that hee is the end of the law for righteousnes Rom. 10 and hath made vs iust by his obedience as in our text and became subiect to the law to redeeme vs which were obnoxious to the law Gal. 4 4. 5. And indeed seeing Christ himselfe was giuen vs and that he was borne for vs wrought miracles suffered death arose ascended c. how must not his life also be ours Againe is it not written that Christ was made our sanctification as well as our righteousnesse and our righteousnesse as well as our redemption 1 Cor. 1 30. Moreouer he that continueth not to doe all things contained in the law is accursed Deut. 27. last verse Where of it followes that if any wil auoyd the curse of the law he stands bound constantly from his conception till his death to keepe the law which forsomuch as none can do by himselfe therefore all the contents of the law must be accomplished by our surety or else no escaping the curse Besides if the actuall obedience of Adam made vs sinners howe should we be iust without the actuall obedience of Christ and it seemes that Christ should be but halfe a Sauiour only suffering and not doing things pleasant to his Father for vs. What meaneth that that Christ sanctified himselfe for vs Iohn 17. and who knowes not that it is written of Christ that hee came to doe his Fathers will Heb. 10. Whereas Scripture attributeth our saluation to his bloud that is a Synecdoche a part put for the whole likewise where iustification is placed in forgiuenesse of sins Rom. 4 5 6. and the bloud of Christ shedde beeing his chiefest obedience as it comprehends the rest that went afore so it excludeth onely legall sacrifices as not meritorious Tim. Is not this a speciall marke of a good Christian to follow the example of Christ his obedience in our doings and sufferings Sylas It is so hereby men are knowne to be Christians if after Christs example they doe indeuour to doe the will of God and not by their profession only which may be in an hypocrite Tim. Why doth hee say many shall bee made iust and not in the present time many are made iust Sylas Because this obedience is giuen to the elect at what time they shall liue in the world and beleeue DIAL XVI Verses 20 21. Moreouer the law entred thereuppon that the offence should abound neuerthelesse where sinne abounded there grace abounded much more That as sinne hath raygned to death so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord. Tim. WHat doe these words contayne Sylas The Conclusion of the whole treatise of Iustification by faith Tim. What is the matter of the conclusion Sylas In the conclusion he doth meet withall and make answere to a secret obiection made in the behalfe of the law The obiection is this that if the obedience of Christ be our full righteousnes before God without the works of the lawe then to what end doth the law serue To which the Apostle doth first propound his answere barely verse 20. and nakedly that the law was giuen first to encrease our guiltinesse Secondly that the grace of Christ thereby becomes more glorious the which the Apostle doth enlarge by a comparison of contraries verse 21. sinne and death set against righteousnesse and life as contrarie one to the other the sum of which comparison is thus much that as sin preuailes to make all guilty of death so the righteousnesse of Christ beeing freely giuen to the beleeuers doth preuaile much more to make them partakers of eternall life Tim. Now expound the words what is meant by the Law Silas The morall Law contained in the ten commandements Tim. In what meaning is it said it entred thereuppon Sil. The Apostle meaneth that it came in and entred vpon Adams offence which had made vs guilty of death that wee might become more guilty Some expound and say it entred beside the promise of grace as the more principall doctrine Tim. Was this the purpose of God in giuing the Law to encrease our guiltinesse Silas No not so the Apostle doth not note the intention of God with what purpose he gaue it but the euent that did follow the giuing of the Law that thereby our offence did more abound Tim. In what respects is offence and sinne said to abound by the Law Silas In these respects First because a Law beeing giuen sinne was made more grieuous now by the breach of it Secondly sinne is more stirred vp and irritated by the Law our nature desiring the things that are forbidden it Thirdly the Law doth affoord vs a clearer sight and knowledge of our sinnes which were more manifested vnto vs by the Law as may bee made plaine vnto vs by these comparisons first of a Glasse which makes vs see the spots of our face what they be and how foule they bee Secondly of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order and could not be espied in the darke So by the law we come to vnderstand what our sinnes be and how greeuous they are Tim. Tell vs now what is meant by Grace Silas The fauour of God in the free forgiuenesse of all sinnes by the merite of Christ his obedience Tim. In what sense is it said that grace abounded Silas In respect of vs and of our knowledge for by the forgiuenesse of our many and great sinnes the mercy and fauour of God in Christ did appeare most manifestly vnto vs and is more fully and famously knowne Tim. By what similitude may this be declared vnto vs Silas Of a skilfull Surgeon or Physition who by curing and healing great and desperate wounds and diseases doth not get more skill but doe more manifest their skill which they had Secondly of a most kind Prince or father who by pardoning some great faults of their Children or subiects do so much the more make known their clemency and kindnes by how much their offence was more heynous in like manner the more and fouler the sinnes be which be forgiuen vs of God the more plentifully doth he declare his grace From whence we learne first that wonderfull is the wisedome and goodnesse of God that can turne such a thing as sinne is to the praise of his grace as Dauids fall Psal. 51 1. and Peters deniall Luke 22 32. Secondly it affoordeth a great comfort to great sinners so as they feele their sinnes beleeue in Christ for whatsoeuer their sinnes be there is mercy with God more then to counteruaile them grace in Christ is more able to saue then Adams sinne to condemne Thirdly God suffereth men to abound in sinne with a meaning not to destroy them therefore but to poure and shew forth his goodnesse more richly
The power of God which was then chiefely declared to his glory when Christ was raised from the dead and in vs it is shewed manifestly when casting away sinne we liue vncorruptly and holily Tim. What is signified by newnesse of life Silas The blamelesse life of Christians or purenesse of liuing Tim. By the word Walking what doth he teach Sil. That of a pure and blamelesse life there be certain degrees as in walking there is a going forwards to a certaine place so there must be a profiting in Christianity more and more Tim. Thus farre of the parts now tell vs the true and proper cause of our Sanctification Silas Our communion with Christ Iesus dead buried and raised againe or our fellowship with the death buriall and resurrection of Christ which is meant by those phrases of being baptised into the death of Christ and of being buried with him heereby signifying vnto vs thus much both that Christ when hee dyed and was buried was in our stead as our surety and also still communicateth the merite and vertue of his death and resurrection to such as are one with him for the destruction of sinne as well as for remission Tim. Shew vs this more plainly what your meaning is Sil. They which are the members of Christ by faith there is a power and vertue deriued and conueyed into them from his death and buriall for the beating downe and consuming the strength of sinne and from his resurrection to the quickning and raising vp their minds and wils to the study and loue of godlinesse Tim. Tel vs now distinctly and particulerly how doeth the death of Christ auayle to the mortifying and killing of sin Sil. Thus Christ Iesus consists of two Natures hee is God and Man as man hee dyed Now the power of his Godhead did in his death vphold his manhood from sinking and gaue merit to his death and the same Diuine power workes in his members for mortifying sin thorough his death Tim. How doth his buriall profit to the buriall of sinne or to progresse of mortification in vs Silas Christes bodie buried was by his diuine power kept from corruption in the graue and that verie power of Christ buried workes the continuall wasting of sinne that it may dye by little and little in his people Tim. Shew vs now how our raising to a newe life is effected by Christ his resurrection Sylas That diuine power that raised the dead bodye of Christ out of the graue worketh in the elect the resurrection of their soules from the death of sinne to the life of righteousnesse Tim. What doth follow of all this Silas First that Christ is a Sauiour not by merit onely but also by vertue and efficacie Secondly euery christian that desireth to partake in the merit of Christs death for Iustification must labour to haue fellowshippe with him in his death for mortification and to feele the Vertue of his resurrection vnto newnesse of life Thirdly such as haue fellowship with his death for the leauing of sinne with a hatred of it and with his resurrection for the leading of a godly and a iust life out of a loue vnto God and to his Law do thereby declare that they are one with Christ himselfe grafted in them Tim. How is our Sanctification made knowne to a Mans selfe and vnto others Silas By two pledges and testimonies the one inward the other outward the inward is the change of our affections when the heart loatheth the sinnes it was wont to loue and striueth against them and loueth such Vertues and duties as once it did abhorre endeauouring to do them with a desire to please and glorifie God The outward pledge is baptisme which is no empty bare but a powerfull pledge and instrument thereof Therefore it is said We are baptized into his death that is to say it is an effectuall pledge of our fellowship with Christ in his death aswell to Sanctification as to Iustification Tim. Declare how Baptisme is a pledge of our sanctification in all parts of it Silas The holy Ghost by the water of Baptisme being sprinkled vpon the childe as by an instrument not onely sealeth but worketh Sanctification by linking knitting the elect nearer vnto Christ from whome they draw vertue and power not onely for the mortifying the burying of their sinnes but for the pleasing of God in a new course of life Or thus the death of sinne is effectually represented by the water cast on vs at our baptisme and buriall of sinne by our being vnder the Water and by our comming out of the water is signifyed our arising out of our sinnes to a better life thorough the power of the holy Ghost applying Christ his death and buriall for the beating downe of our corrupt Nature and his resurrection or our quickning to godlinesse of liuing Tim. Then the power of Baptisme dependeth not vpon the Element of water or on the Minister or actions performed in the ministration Silas No surely but vpon the ordinance of Christ appointing it to be a pledge of remission of sinnes and repentance and vppon the Spirite and diuine power of Christ working by his ordinance a straighter Coniunction betweene himselfe and the elect beleeuers Tim. Whereof should this put vs in minde Silas That such parties as are baptized are much beholden to God for such a testimony and instrument of his grace and in this regarde stand bound to depart from sinne and to liue godlily especially hauing made a solemne Vowe and couenant in their Baptisme that they will not serue sinne in the lust thereof but God in keeping his word and doing his will therein reuealed to the vtmost of that Grace which they haue receiued DIAL III. Verse 5. For if we be planted with him to the similitude of his death so shall we bee to the similitude of his resurrection Tim. VVHat is the drift of this Text Silas To make it manifest that the power grace of dying to sinne and walking in a new life is deriued and borrowed from Christ Iesus Tim. How is this declared and made plaine Silas By a similitude or comparison of planting For as it fareth with a grift translated from an old stocke into a new so is it with elect beleeuers As the grift liueth groweth and fructifieth by the iuyce drawne from the new stocke into which it is planted so the elect beeing taken out of the olde rotten stocke of Adam and planted into that Noble stocke Christ Iesus they participate of his heauenly Spirite by whose vertue applying the death and resurrection of Christ to them they receyue power to die to sinne and to liue to God Tim. What is meant by the similitude of his death and resurrection Silas Thus much that what was done in Christ by nature must be likewise done in vs by Analogie or proportion as thus Christ dyed naturally so wee must feele in our selues a dying of our sinnefull desires as hee rose againe out of the graue so
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
the flesh that is their sinfull nature is the pipe after which they dance and the guide which they follow Tim. But tell me what are we to learne by that word henceforth in the 6. verse Sylas That the Gospell doth look forward to the time to come it respecteth not what beleeuers haue beene before their repentance and turning to God but requireth that henceforth that is from the time of their conuersion forward they should carefully serue God by doing his wil fo rs king the seruice of their sinfull lusts see the like place in Acts 17. 30. and Ephe. 4 17. 1 Pet. 4 2. Which affoords a great comfort vnto those which morne for sinne and a speciall admonition vnto such as be yet secure it will bee sufficient to either of these it henceforth they look vnto it mourning and loathing that which is past beeing carefull hereafter no more so to sin Tim. What be the reasons which may disswade all men from the seruice uf sin Sylas Very many and sorcible First because the seruice of sin is a spirituall bondage the end of which seruice is shame and euerlasting death Secondly if we serue sin wee cannot serue Christ for no man can serue two such contrary maisters Thirdly it is contrary to our vowe in baptisme where wee promise that wee will forsake sin and serue God Lastly wee are by mortification dead and freed from sin and therefore we are not to serue it Tim. How do ye make playne this last reason Sylas By a comparison of naturall death and the effects thereof which our Apostle doeth touch in the seauenth verse when hee sayth they which are dead are freed from sin the meaning whereof is this as they which are naturally dead cease from their sins which they were wont to doe whiles they liued so beleeuing Christians which are spiritualy dead by mortification must resolu to cease from their former sins Tim. But wee cannot bee so free from sinne as men that are dead for they sin not at all whereas there is no man liuing that sinnes not Sylas True it is so yet the godly Christian is free from sin in a twofolde respect First because the guilt and punishment of sinnes is forgiuen him by Christ. Secondly because he doth no more follow the impulsion or motion of sinne but as a bondman deliuered and ransomed from some cruell Lord doth not now any thing at the commandement of that Lord whose yoake he hath shaken off So it is with true beleeuers being once deliuered from the dominion and rule of sinne they are no more vnder the gouernment and becke of sin and though they bee not free from the corruption of sin which cleaueth to their nature as skin to their flesh or as the flesh to their bones yet they are free from the command and compulsion of sin not any more to bee ruled and ledde by it but by the spirite of Christ. Tim. By what tokens may it bee knowne to our selues and others when we be thus freed from sinne Silas By these tokens First a person freed from sin hath not any purpose to sinne but is determined in all things to please God so farre as grace shall enable him and frailty suffer him I am determined to keep thy righteous iudgements Psal. 119. Secondly he feares sinne as the greatest euill as it is saide of Esra that hee feared God greatly Esra 7 10. Thirdly hee is verie watchfull ouer himselfe resisting the verie motions in euil Fourthly he shunneth euery occasion of sinne Fiftly he prayeth heartily and continually against the power of sinne Sixtly if he sinne at any time it is with godlye greefe which causeth fresh repentance neuer to bee repented of 2 Cor. 7. Seauenthly he laboureth to pul others out of the bondage of sinne and to keepe from sinning such as are set free there-from especially such as bee vnder his charge Eightly he is ioyfull and heartily thankfull for his owne libertie in Christ and for the freedome of others Rom. 7 24. Lastly he loues Christ which hath freed him and tenders the glory of Christ his deliuerer aboue his owne saluation Rom. 9 2. DIAL V. Verses 8 9 10 11. Wherefore if we bee dead vvith Christ wee beleeue that we also shall liue with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion ouer him For in that he dyed hee dyed once to sinne but in that he liueth he liued vnto God Likewise thinke yee also that ye are dead to sinne but are aliue to God through Iesus Christ our Lord. Tim. WHat is the drift and purpose of this Text Silas To admonish all Christians that they may in no wise liue licentiously in sin sithence they receiue this mercy from God to haue communion both with the death and life of his Sonne both for mortification of sinne and for newnesse of life and this to bee the drift appeareth by the twelfe verse Let not sinne therefore raigne c. Tim. What is the sum substance of this Text Sylas It sets forth the doctrine of sanctification by comparing Christ and his members together in these 4. things wherein they are one like the other First as Christ dyed once for sin so all his members are once to dye to sinne Secondly as Christ being dead did liue againe so all his members are quickned by him to liue a new life Thirdly as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death so all his members shall perseuer to the end in newnesse of life Lastly as the end of Christs death was to take away sinne and as the glory of his father was the end of his life so it is in his members their mortification shall quite abolish sin at the last and the vprightnes of their life tends to the glorifying of God who takes himselfe much honoured when his bee holie as hee is holie Tim. Tell vs now the meaning of the wordes what is it to be dead with Christ and also what it is to liue with him Sil. To be dead with Christ it is to haue communion or fellowship with his death for the mortification of our sinnes by the vertue and power of his Spirit which his death merited for vs and to liue with Christ is to haue communion with his life or to be partakers with his life whereof there be two degrees The first degree is the life of grace in this world whereby beleeuers are enabled to thinke and do in some measure thinges pleasing vnto God The second degree is the life of glorie which they shall haue and liue in heauen in all perfection louing God his Angels and Saintes with all their heart soule and strength Tim. What are we to learne from hence that such as die together with Christ shall also liue with him Silas Two thinges First an instruction that dying to sin and newnesse of life are inseparable For he that hath the
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
to marry our selues to Christ as to a new husband by his spirit to bring foorth good works as fruites to God Tim. What thinges are we to learne from this example of Mariage Sil. First that the bond of Mariage is exceeding strickt which nothing but death can dissolue and breake True it is that Adultery doth breake the knot of marriage and the Iewes gaue vnto their wiues bils of diuorse by permission to auoid an inconuenience yet the Apostle doth truely say of the wife that she is bound till death because he speaketh of a marriage well ruled and rightly gouerned wherein nothing hath force to loose the knot saue death Marriage by Gods institution which Paul heere respecteth was to continue so long as life lasteth Gen. 2. Tim. Whereof should this put vs in mind Silas Of the exceeding great care that both Parents and Children-should haue about the entring into this estate of marriage which doth oblige and tie persons euen till death that which is but once to be done lasts for the space of life carying continual weale or woe with it had neede long to be thought of before it bee done rashnesse is the mother of late repentance in marriage especially therefore be wise Tim. What other thing is to be learned out of this example Silas That the woman being married hath not power ouer her owne body which by the Law of marriage is subiect to her husband for lawfull begetting of Children Therefore if she withdraw her body from her husband and giue it to another man shee committeth that most odious and most dangerous sinne of Adultery so doth the man likewise if he giue the power of his body for generation to any other saue vnto his wife but if so be that adultery bee committed by either partie seeing the offending partie by Gods law ought to dye and is ciuilly dead therefore the innocent party by vertue of the Law is free to marry where they will the knotte of marriage being loosed Mat. 5. 32 and 19. 9. Also heere we learne the lawfulnesse of second marriages Lastly that the law doth rule ouer the liuing onely not at all ouer the dead because the liuing can keepe or breake it so cannot the dead DIAL II. Verse 4. Euen so yee also my Brethren are dead as concerning the Law by the body of Christ that ye should be coupled to another euen vnto him that is raised from the dead that we should bring foorth fruites to God Tim. VVHat doth this Text containe Silas An application of the former example contained in these words So ye my Brethren are dead vnto the Law The summe whereof before beeing deliuered more at large may be contracted into these few words As the wife is free to marry to another her former husband beeing dead so the lawe and sinne beeing dead through the death of Christ the beleeuers are free to ioyne themselues vnto Christ raised vp againe as vnto a second husband by his Spirit to bee made fruitefull in good workes as before they had beene full of sinnefull workes while they were subiect to the coaction and prouocation of the Law Tim. What be the parts of this application Silas Foure First the freedome of beleeuers from sinne their first husband Secondly the meanes thereof to wit the body of Christ crucified Thirdly the end of this freedome that they may marry vnto Christ beeing raised from the dead Fourthly the effects of this marriage the bringing foorth fruites to God Tim. Now expound the wordes and tell vs why he calleth the Iewes his brethren Sil. First they were his kinsmen according to the flesh and such are called brethren in Scripture Secondly they were of the same profession and Religion beeing common worshippers of one true God Tim. What meaneth this when he saith ye are dead to the Law Silas Thus much as if hee had said ye are mortified or dead to sinne or sinne is extinct as touching the dominion and power which it was wont to haue ouer you in regard whereof the law cannot now exercise his force eyther to condemne vs as guilty or to constraine vs vnto sinne Therefore ye are dead in respect of the Law by the mortification of your sinnes so as the law cannot be the vigor and strength of sin as heeretofore it was wont to doe Tim. Why doth hee not rather say the Law is dead to you then you are dead to the Law Silas Because of the infirmity of the weake Iewes which dwelt at Rome who attributing too much vnto the Law would haue beene offended with that speech yet he saith that which is all one for it is sinne by which the Law hath force to condemne men and which is encreased and stirred vp in vnregenerate men by the prohibitions of the Law Therefore sinne beeing mortified and we spiritually dead to it the Law hath thereby lost all his force both of accusing vs and prouoking vs vnto sinne Eyther party beeing dead man or woman the bond of marriage is dissolued also see verse 6. Tim. But while wee liue heere sinne doth still liue in vs and we shall still haue vse of the law why than doth the Apostle say we are dead in respect of the law and sin Silas The Apostle in this phrase hath respect vnto that which one day Christians doe hope shall be to wit that their sin which is partly mortified and dead in them shall be perfectly dead and pluckt vp by the roots in the mean space there are still in the best men many things to be reprooued by the law to be lamented for and to bee amended and reformed according to the rules of the lawe but the law as it is the force of sin to encrease it so it is taken away as also touching the curse it is abolished to the beleeuers and concerning the strict obseruation whereuppon followeth malediction Tim. What instructions are we to learne now from the first words of the text thus opened and declared Sylas Two first they set before vs the marke that al our life long wee are to ayme at that is carefully to suppresse and mortifie our sinfull lusts for this is a worke not of one day or one yeare Secondly as any Christian gets power to mortifie his lusts and goes on still so to doe let him assure himselfe that hee is so much the further off from the condemnation and rigour of the lawe and so much neerer to Christ and heauenly blessednes Tim. By what meanes are the faithfull dead to sinne and to the law Sil. By the body of Christ crucified and raysed againe from the dead for wee are said to bee dead to sinne by the body of Christ dead and crucified in as much as the body of Christ fastned vpon the crosse hath merited and obtained for beleeuers remission of all their sins and the Holy Ghost also by whose vertue in dwelling sin is dayly mortified and maistered in them
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
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
discouraged therein forasmuch as such a Champion as this blessed seruant of Christ hath beene danted and quailed by sin and Satan Lastly heere is a marke whereby wee may iudge of a regenerate person namely this that hee is drawne captiue to the law of sin and is carried away by the lust of sin yet not without contradiction whereas the wicked which are voide of grace of their owne accord do run on to euils as a horse vnto the battaile as Rom. 3 15. Their feete are swift to shedbloud And againe They drinke iniquity like Water and draw sinne with Cariropes Esay 5 18. DIAL XVIII Verse 24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ my Lord. Then I my selfe in my minde serue the Law of God but in my flesh the Law of sinne Tim. VVHat doth this Text containe Silas A conclusion both of the whole chapter and of the spiritual conflict with sin which hath bin set forth in the person of Paul Tim. What is the Sum of this conclusion Silas Hee confesseth himselfe miserable because hee was obnoxious to sinne and death desiring full deliuerance from them giuing God thankes for the grace and merit of Christ Iesus Tim. What be the parts of this conclusion Silas Three First an exclamation or complaint of his miserie in these words O wretched man c. Secondly a consolation in respect of his victory by Christ I thanke God through Iesus Christ. Lastly an acclamation So then in my minde I serue c. Tim. What is meant heere by wretched man Silas Not one that is accursed as being out of Gods fauour but one tyred and wearied with the continuall and miserable conflictcs and striuing with sinne It is a wretched and wofull thing to bee toiled and troubled with filthy motions but euerie such man is not in damned case Tim. What instructions are we to learne from this Silas First that it is a wretched thing to carry about one but the remainder of sinne and to be troubled with the continuall assaults and force of it The reasons hereof be First because sinne euen in the godly doth defile their conscience within and their actions without Mat. 15 18. Iames 1. 21. Secondly it offends their most good and louing Father being contrary to his Law Ro. 7 7. Thirdly it doth grieue and make sad the holy Spirite of God Ephes. 4 30. Lastly it procures many temporall chastisements and deserues eternall punishment See Dauids example 2 Sam. 12 10. Rom. 6 23. Tim. What profit are we to make of this instruction Silas First it reproues them that make slight slender reckoning of their sinnes Secondly it admonisheth the godly to be humbled because howsoeuer they bee blessed with forgiuenesse of sinne yet their blessednesse is not perfect but mixt with some misery Tim. What other instruction from hence Silas It is the marke and token of a regenerate man to feele the misery he is cast into by the force of sinne to mourne for it and complaine of it The reason hereof is because none but such as haue the Spirit of Christ can thinke themselues miserable in this behalfe that thorough sin they are drawne from the obedience of Gods Law for they that be vnre generate thinke themselues wretched for bodily euils as if they bee blinde or dease or maymed or imprisoned or extreame poore they neuer take themselues wretched in that they are full of spirituall euils and thereby hindred in the seruice of God Tim. What vse of this poynt Sil. First it affoords a great comfort vnto such as can vnsaignedly sigh because of their sinnes which still sticke in their nature and striue against grace Secondly here is a testimony against such as beare their sins without griefe that they are not Gods children If there be a strugling in the wombe Rebecka feeleth it but the barren which bring not forth feele no such wrestling Tim. What other instructions from hence Sil. From hence wicked and impenitent sinners may consider how extreame their wretchednesse is that haue sin raigning in them when as the godly count it their misery but to haue sin dwelling in them Tim. Proceed and tell vs now what is meant by the body of this death Silas Some expound it thus for a mortall body subiect to death and then the meaning is that Paul doth desire to be freed from this conflict with sin by his corporall death Tim. If we follow this meaning what lessons then will arise for our instructions Silas That the battell of sinne will not be at an end while the godly liue in this worlde in which regards the sighes and repentance the exercise and striuings of a Christian man are continuall and haue no other tearme but death And thus God will haue it bee for many good purposes to exercise patience stirre vp prayer watchfulnesse to humble vs by sight of our weaknesse and comfort vs by experience of his power Tim. What other meaning is giuen of these words Sil. Some by body doe vnderstand our corrupt and vncleane nature euen the whole masse of sinne as it is yet vnmortified which is called a bodie of death to signifie that it is a deadly thing deseruing both temporall and cternall death this is the best interpretation Tim. What instruction from hence Sylas In that sinne is likened to a body it teacheth that it is no idle weake thing but as it were a thing subsisting full of force and power and therefore not to be neglected Secondly as a body hath many members so sin hath innumerable lusts See Rom. 1. 29. 30. Gal. 5 19 20. Tim. What instruction from hence that it is called the body of death Silas That the bondage of sinne euen such as it is to the godly is a verie grieuous and heauie thing often thrusting them into the iawes and wrapping them in the bondes of death both worldly and euerlasting which makes them cry out wretched man and blessed are they which for this can cry thus Tim. What is meant by being deliuered Sylas To be wholly and perfectly freed from the corruption of sin Tim. Did Paul doubt or knew he not who should deliuer him Silas No such thing these be the words not of doubting but of desire Tim. What is the instruction from hence Sil. That it is the note of a regenerate person constantly to desire perfect liberty from his sins Tim. What are we to learn from hence that he doth not say who hath deliuered mee but who shall deliuer mee Silas That the grace of sanctification is neuer perfect while wee abide in this life the godly are so deliuered as there is still cause to say who shall deliuer mee Tim. What are we to learne from hence in that hee sayeth thanks be to God through Iesus Christ our Lord Sil. That as Paul faints not in the combate but comforts himselfe with a certaine hope of victory in like manner all
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
written in the Preter tense or in the time past to signifie that our iustification is perfect in this life wheras when he speaketh of our vnperfect Sanctification he vseth a word signifying time to come Romanes 7 24. Who shall deliuer me c Tim. Who are the parties that are partakers of this freedom and deliuerance Silas All beleeuers without any difference of sexe age stature condition or nation whether Iew or Gentile Tim. Why then doth the Apostle vse this phrase saying Hee hath freed me rather then hee hath freed all the faithfull Silas First as hee set himselfe before an example of weakenesse and spirituall strife so now also of confidence and of the victory Secondly heere hee would teach all men to make application of this comfort vnto themselues saying and beleeuing Christ freed me there is no condemnation to me for this is the power of true faith to appropriate generall promises contrary to the Papists who will haue faith to be nothing else but a generall assent to the Scriptures without particular affiance in the promise of Christ. Tim. From what thing are we deliuered by Christ Silas From Sinne that is from our vnregenerate nature as it is corrupted by sinne Death also is ioyned to it because it makes vs guilty of and subiect to death and destruction which followes all kind of sin as the night followes the day and shadow the body Tim. What meaneth hee by putting this word Law vnto sinne Silas Because the guilt of our sinnefull nature is as a bond to make vs bound vnto eternall death Secondly because in such as are not regenerate it doth exercise a mortiferous tyrannical power and gouernment Tim. Now shew vs what benefit we may make of this whole verse thus expounded Silas It affoords vs an instruction a comfort reproose and confutation The instruction is that not onely Christ his obedience in his life and the sufferings in his death but the sanctificatiō of his humane nature is ours and is as verily belonging to the faithfull as if they had bin borne without sinne Secondly the comfort is that such as are in Christ may in all their temptations in life and death comfort themselues with this assurance that the sinnes neither of their actions nor of their nature shall euer be imputed to them Though they may oftentimes feele their wicked and rebellious nature stirre and resist Gods law yet such as doe resist the motions of sin yeelding themselues obediently to the motions of the Spirite are secured and made certaine that their remaining sinne shall neuer condemne them because Christ hath freed and deliuered them from it perfectly allowing them his owne sanctification to bee theirs It is a maruailous comfort to them that haue neede of it and can apprehend it Thirdly this doth reprooue the ignorant dissolute Christian who neuer thinkes what an euil his corrupt nature is nor is euer troubled with those euill motions and desires that suddenly spring from it full little doe they consider that the Sonne of God must descend from Heauen and humble himselfe to become a man that hee might free vs from the impurity of our humane nature And lastly it doth consute our blinde erring Papists of whom the very wisest of them neuer came so farre as to know that naturall concupiscence is a sinne in the regenerate and stands in neede of a Sauiour DIAL III. Verse 3. For that that was vnpossible to the Law in as much as it was weake because of the flesh God sending his owne Son in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Tim. VVHat is the drift of this Text Silas It renders a reason to prooue that the most perfect holinesse of Christs humane nature called in the former verse the Spirit of life being imputed vnto beleeuers doth free them from sin and death that is from the remainder of sinne sticking still in their nature and the punishment of eternall destruction due to it This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person for he was sent to take flesh vpon him to helpe and succour the infirmity of our flesh Or more plainely thus Christ was sent of his Father to take the nature of man in the wombe of a virgin free from sinne by the worke of the Holy-Ghost to this end that he might restore our nature vnto such a perfection of righteousnesse as the exactnesse of Gods law doth require For though the lawe did teach a perfect righteousnesse both of nature and actions yet it is very vnable to bring vs there-vnto because wee doe lacke strength and power to performe and keepe it both before and after our regeneration From whence doth follow that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome from sinne and death because of the infirmitie of our flesh therefore it was of necessitie that Christ shold take our Nature full of holinesse to do that for vs which the Law could not do that is to destroy sin and death and to make them which by Faith lay holde on him so absolutely righteous as the Law requires For thus the case standeth that not onely our thoughts wordes and workes should be free from sinne and wholly vpright but also that our nature euen the verie faculties of our reason and will should be in all things conformable to Gods will reuealed in his Law as Adam was in his creation and according to that which is written Loue God with all thine heart c. Now because none no not the godliest do euer get this perfection while they are here their nature still remaining corrupt in part and rebelling against God Rom. 7 22. therefore all must needes haue perished except our nature had bin fully sanctified in the man Christ who is freely allowed to the faithfull to free them from condenmation Tim. Diuide the Text now into his seuerall parts Silas It hath these two parts First the end for the which God sent his Son into the world to wit that the infirmity or weaknesse of the Law by occasion of vs our sinne should be no let or hinderance to mans saluation Secondly what Christ Iesus did being sent come he did by sinne condemne sinne in the flesh Tim. What Law is meant heere and what is it that it cannot do Silas By Law is heere meant not the Ceremoniall but the Moral Law which is impossible to iustifie a man before God or to bestow perfect righteousnes vpon him as appeareth by the beginning of the next verse Silas Yet it was said in the seauenth Chapter that the law was ordained vnto life Tim. The Apostle sheweth there what it is able to doe in his owne nature and heere what it is not able to doe to vs that are sinners For the Law by Gods ordinance could iustifie vs and bring vs to life eternall Tim. But how
was such as is the manhood and nature of euery other man Secondly to shewe vs that howsoeuer a naturall eye could see nothing but the forme of a man yet that he had another euen a diuine nature not to be perceiued but by the eye of faith Tim. Why is sin added here and put to flesh Sil. First because humane nature as we beare it is corrupted with sin but Christ tooke it pure without sin Secondly our nature as Christ tooke it though it were free from the contagion of sin yet it was not free from the effects and fruites of sin for he was subiect to hunger thirst cold nakednesse wearinesse and death it selfe which because they are the necessarie consequents of sin therefore are they here called by the name of sin Tim. What is the instruction that ariseth from these words being thus opened Silas That Christ was truely incarnate and made man for our sakes as God taking mercy on lost mankind is the efficient cause of our freedome so his Son sent is the materiall cause of our freedome Tim. Wherefore was the Son of God rather to take humane nature then the nature of Angels Silas Because the purpose of God was to redeeme and saue not the Angels but mankinde which as it doeth expresse the greatnes of Gods loue to man so it must greatly excite and stirre vp mans loue to God for it is very considerable that men and Angels are both sinners yet the remedy was allowed to vs. Tim. But wherefore was the Son of God to take mans nature pure without sin Sil. Because otherwise he could neither haue been made a sacrifice for vs nor righteousnesse to vs for had hee had our nature with the least sin hee could not onely haue bin no Sauiour to vs but himselfe should haue stood in neede of a Sauior and in stead of giuing righteousnesse to others must haue receiued righteousnes from another Tim. But how was it possible to seuer sin and our nature one from the other Sil. Well enough he that seuered them in the first Adam by creation could tell how to seuer them in the second Adam by incarnation as hee will at length seuer them in all beleeuers at their glorification sin being but an accident which may bee separated without hurt to the subiect Tim. What is the vse of this Sil. First to moue vs to blesse God who hath giuen vs a Sauior holy and separated from sin and sinners Secondly to hunger and thirst after the sanctity and purenesse of Christs humane nature seeing wee haue so great need of it to couer our most vnholy and defiled nature the infection whereof alone is enough to condemne vs without this remedy Tim. What was it that Christ did for vs being made man Sil. He did for sin condemne sin in the flesh Tim. What is meant here by condemne Silas Not to punish or exact punishment for sin but to abolish and take away sin at once out of mans nature as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it as condemned persons vse to be taken out of the world that they may be no more so is sin from vs by the imputation of Christs perfectly sanctified manhood for though sin remaine in the godly yet it is as if it were not being not imputed as Augustine sayed Quicquid ille non imputare decreuit sic est quasi non fuerat Tim. What is to be vnderstood by this word when he sayth for sinne Silas Some interprete for sin of sin because sin did vniustly set vpon Christ to get him to dye and to bee crucified see Iohn 16 9. Secondly for sin by some doeth signifie for remission of sinnes Rom. 5 6 8. Thirdly some interprete for sin to be a sacrifice for sin 2 Cor. 5 21. but I take it this word for sinne must bee ioyned to the word sent and then it noteth the finall cause or ende for the which Christ became man namely to take away chase and driue sin out of our nature which hee tooke vpon him for this text speaketh of his incarnation and not of his sacrifice and death Tim. What is our instruction then from these last words Sylas This that all true Christians stand in extreame neede not onely of his passion and death in being made a curse or of his perfect obedience in doing the wil of God in his life but of his very incarnation and of his most holy and pure manhood because otherwise it is not possible that euer any beleeuing Christian should be saued but that they should all perish and Christ with whatsoeuer he is or hath as by testimony of Scripture giuen to vs ordained for vs and our Saluation Tim. Why doe ye say sa howe can they perish for whome Christ dyed and for whome he hath kept the law Silas Because none can haue eternall life in Heauen vnlesse they haue the absolute perfect righteousnesse which the law exacteth one principall part whereof is the perfect intregity of our nature our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law so as there bee not the least inclination or pronnesse to any euill but a through disposition to euery good thing This full perfection the law is not able as we haue heard to effect worke in vs because it is weake through our corruption wherby we are made vnable to answere it And therefore if we should not finde this perfect righteousnesse and integrity which the law requireth of them that are to liue for euer in the humane nature of Christ and haue it allowed and giuen to such as doc beleeue in him it were vnpossible that any should bee saued because nothing that is vncleane and vnholy shall enter into the new Ierusalem Reuel 21 27. and our nature euen after regeneration and faith it is still defiled by the remainder of sinne Howbeit Christ is not deuided he that hath one part of his Mediatorship hath the whole like a Ladder where no one stale can be lacking Tim. What profit is there to be made of this Silas First it teacheth Christians to be no lesse thankefull for Christs incarnation then for his passion Secondly it serucs to humble euen the godliest that are to thinke vpon their dwelling and remaining sinne for the abolishing whereof God must defcend and bee made man Thirdly it helpes to comfort the weake ones whē they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them and prouokes them to sinne against God Let them by a true faith consider of Christ his most perfect naturall innocency that it is no lesse reckoned to them for healing their defiled nature then his obedience and sufferings for remission of actuall sinnes and acquiting them from eternall destruction DIAL IIII. Verse 4. That the righteousnesse of the law might be fulfilled Silas First it ouerthrowes all Popish additions of mens
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
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.
beleeuers whosoeuer and by saued is meant the fulnesse and perfection of saluation in heauen when bodie and soule shall be glorified at the day of iudgement and not the beginning of saluation in our newe birth which consisteth in remission of sinnes and reconciliation with God by faith for this the faithful already haue they neede not hope for it but the accomplishment of this is that which is heere signified by saluation and which they are saide to hope for Tim. What do ye call hope Sil. That grace of the soul whereby euery true Christian doth surely expect and look to inioy promised saluation Tim. What is the doctrine from hence Silas That our perfect saluation cannot in this life be otherwise possessed of true beleeuers then by hope the reason is because our perfect saluation is a thing to come and to be enioyed after this life ended also because it is to be enioyed onely in heauen therefore now it is not had nor can be Tim. Yea but the Scripture saith we are saued by Faith Ephes 2 8. How then is it saide heere we are saued by hope Silas We are otherwise saued by hope then by faith the difference stands heerein First by faith we beleeue the promise of saluation by hope wee do looke for the thing promised Secondly Faith doth enter and beginne our saluation in apprehending remission of sins reconciliation with God the perfect righteousnesse of Christ and purifies our hearts that we may liue holily but hope lookes forward vnto the end full perfection of blisse Thirdly Faith saueth as an instrumentall cause without the which we cannot lay hold of Christ Hope saueth as a fruite of Faith as a signe of a person iustified and reconciled as the way wherein we are to walke towardes Heauen as that which lookes to inioy saluation because God hath truely promised and Faith hath surely beleeued that promise Tim. What vse is to be made of this Doctrine Silas First it reproues such as place all their happynesse in worldly things these are no truc beleeuers for they haue no hope of saluation in heauen Secondly this admonisheth howe to make triall of our Faith euen by that hope which we haue of saluation to come for these two are inseparable none can certainly expect saluation except they do beleeue it to be truly promised and whosoeuer can vndoubtedly looke for heauenly glorie by Hope it is because first by faith they haue receiued the promise of it Thirdly it teacheth that the faithfull by infallible certainty may assure their hearts of their own eternal saluation because they are saued by hope which doth not make ashamed or confoundeth which it should do if the hope of glory might be frustrate Tim. Proceede to the next matter the Nature of hope and tell vs what is meant heere by Hope when he saith Hope which is seene Silas Not the gift of Hope which is inward seated in the heart but the thing which is hoped for euen that which is present and now enioyed and possessed or now in our hands Tim. What is heere meant by Hope Silas That the gift of hope hath no place but when the thing hoped for is absent This may bee prooued by common sence for euery man seeth and perceiueth that one cannot hope for any thing that he already hath and which is now already in his possession of this we speak improperly and abusiuely if we do say that we hope for it for it is present Tim. What is the Doctrine from these words thus declared and opened Silas That this is the property of hope to expect and looke for that which we yet haue not but is absent and to come Tim. Will it not follow heereof that Christian Hope is vncertaine and doubtfnll seeing of thinges to come it cannot bee knowne many times whether they will come or no Sil. No it will not follow because the things which Christian hope looketh after they are alwayes absent in such wise as they must needes be fulfilled because they are promised by such a God as both can for his almightincsse and for his mercie in Christ will performe them It stands vpon his honour to make good his worde as a good christian at the houre of death said in my hearing Tim. Tou doe not thinke certainty or assurance to bee of the Nature of Hope Doth Hope simply considered breede 〈◊〉 and affiance Silas No it is not but assurance ariseth from the quality of the thinges which bee absent and hoped for which if they haue causes contingent then the Hope is doubtfull and vncertaine but if they bee of necessarie causes then the hope is vndoubted and firme Now the saluation of the Saints to come hath sure vnmooueable and firme causes as the truth and mercy and Oathe of God the promiser the merites and Mediation of Christ our Redeemer deade and raised againe the witnesse of the Spirit Tim. What is the vse to be made of this point of Doctrine Sil. It doth warne the faithfull that they haue continuall cause to grieue and sighe euen in this regarde that their full and absolute happinesse is yet absent Towant so great a good is cause enough of greefe many will grieue and sigh for want of farre lesse good things then their eternall life Secondly from hence wee may see that true beleeuers haue reason to reioyce insomuch as though their perfect felicity be absent yet they are most sure in the end to haue it So cannot Papists bee whose hope resteth vpon Gods grace and mans merit Tim. What is their duty in the meane time Silas With patience to waite for it till it come And this is the other part of the nature of hope euen to expect with courage and patience that which it hath not Tim. But what neede is there of patience Silas A two-fold neede First because their hope is deferred therefore Christians must haue patience for it is no small triall and temptation to bee long kept from that which one doth earnestly and truly loue beeing of such inestimable worth Secondly because the faithfull are heere subiect to many and manifold miseries therefore they must possesse their soules in patience it being the will of God to afflict them diuersly and deepely and not onely to holde their inheritaunce from them for a while and therefore they haue neede of patience that hauing done the wil of God they may be glorified This may be set set forth by the example of Merchants Soldiers and Labourers who are all of comfort because they do looke verie surely to obtaine a good end of their labours yet in the meane time they make account to meet withall and to resist diuers difficulties in their voyages warres and affaires Tim. What vse heereof Silas It instructeth vs that such are vnmeete for heauen as promise to themselues ease and freedome from troubles here Secondly it doeth admonish the faithfull to get patience because through
vp to thankfulnes that Christ so holie so high so blessed should be giuen for vs so prophane so vile so wretched Sil. What vse of this is further to be made Tim. It ouerthroweth humane merit of all sorts seeing no man giueth ought vnto God but God giueth all that he hath vnto him and that freely Tim. What more may we learne from hence Silas This whatsoeuer is giuen to any man if Christ be not giuen withall it can be no good thing to him for as hee that possesseth Christ must needes haue all good things so hee that possesseth not Christ hath no good thing Aboue all thinges then labour for him to haue him and iudge all losse and dongue to him Tim. Who are the persons for whom Christ was giuen Silas For vs that is euen Paul and all others which are like him to wit such as God hath predestinated and called Tim. But is not Christ sufficient to saue all men Silas Yes he is were it that all men had Faith to receiue him but as the Sun giues vs no light without an eye to behold it nor cloathes warme vs except we put them on nor meate feede vs vnlesse it be eaten so neyther doth Christ auaile any man but beleeuers of whom there is an vniuersality and a world as there is a world and vniuersality of vnbeleeuers Tim. What vse of this Silas To prouoke all men to labour for to becom true beleeuers better neuer to haue bin then not to bee of this number Note further that the world All is so limited to the faithful as Gal. 3 22. that it serueth also to take away the difference between Iew Gentile as Ro. 10 11 12. DIAL XXX Verse 33 34. Who shal lay any thing to the charge of Gods elect It is God who iustifieth who shal condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. Tim. VVHat are we to thinke of the reading of this Text Silas Some reade it all by interrogation or question thus who shall accuse shall God who iustifieth whoe shall condemne shall Christ who is dead c. containing a reason Some reade it by question and answere thus Who shall accuse it is God who iustifieth that is no body shall accuse for it is God who iustifieth who shall condemne it is Christ which is dead that is no body shall condemne for it is Christ who is dead risen sitteth at the right hande of God and maketh request This latter reading is the best because it is more plaine and casie then the former which doth obscure the sence and is against the credite of the greeke Copies which rcade it not by a continued interogation Tim. What doth this Text containe Silas Two things First a double assault implied and folded in the Question Who shall c. Secondly it shewes the remedy in the answere It is God c. Tim. Where is the first assault or temptation Sil. In these words who shal lay ought to the charge of Gods chosen to lay to ones charge is a word taken from ciuill Courts signifies to accuse to cal one into law to enter suite or action against him charging him with some crime or guilt and by Gods chosen is meant such as be elected of God vnto life eternall and doe beleeue the Gospell Tim. What doe ye learne from these words Sil. That all the merites of Christ are appropriate vnto elect faithfull ones for these he dyed rose againe sitteth at the right hand of God and maketh request for them those God iustifieth sanctifieth and glorifieth Where is then that vniuersall grace by which all and euery are said to be redeemed by Christ effectually For of his suffiency is not the question Tim. Now ye haue expounded the words of the question tell me what temptation against our faith is infolded and wrapt in them Silas This there be sundry aduersaries that will rise vp and accuse vs as guilty of sinne and death how shall we doe And indeed so it is First Sathan will charge vs Reuel 12 10. Secondly the lawe of Moses which wee haue transgressed Iohn 5 45. Thirdly our owne conscience will accuse vs Rom. 2 15. Lastly the worlde will accuse vs as it accused Christ Iohn Buptist the Apostles and others Now it is heauy to haue so many and subtle accusers in such a Court as before Gods tribunall where the case concernes our saluation or damnation Now the remedy which Paul doth giue vs against this temptation is a very fit and excellent remedy euen this It is God who iustifieth And note heere that iustification by absoluing is opposed both vnto accusation and condemnation from both an elect sinner is freed at his iustification Tim. What is meant by iustifying Silas To iustifie signifies to absolue or acquit from guilt of sinne and to account or pronounce one iust That this is the meaning of the worde may appeare first by comparing this place with Acts 13 39. Where the worde iustified can signifie no other thing then absolution from sinne Secondly because it is set against accusing condemning which are two actions of iudgment the one charging a man with guilt and crime the ther pronouncing punishment vpon him beeing founde guilty and conuicted Therefore iustification which is the contrary to both these must needs signifie the absoluing and acquitting one from guilt and punishment and the pronouncing of him iust and this comes vnto vs by the obedience and death of Christ being laid holde of by a liuely faith Tim. Now the word is expounded let vs heare what is the force of the Apostles answere and the effect of the remedy affoarded vs Silas Thus much that it is in vaine for any to accuse the faithfull because they haue God who himselfe is the iudge to acquit them Tim. What is our doctrine from hence Silas They whose sinnes God pardons and accepts for iust men neede not feare the accusation of all their enemies the reasons hereof be these First when contraries bee immediate the putting or granting of the one is the remouing of the other as thus The number is euen therefore it is not odde Abraham is in heauen therefore not in any part of hell So here God absolues therefore it bootes none to accuse for if they do it is to no purpose Second reason God is the highest iudge and his tribunall seate is the supreme iudgement seat therefore from thence there is no appealing As amongst men persons accused or condemned may appeale till they come to the highest Courtê so being absolued before Gods tribunall seate there is no further accusation to be feared all appeales from thence be void and of no force Tim. What vse is to be made of this doctrine Sil. It must serue to strengthen comfort vs in the terrour of conscience being frighted with the guilt of sinne the sentence of the law
the cruelty of Sathan in as much as these either dare not appeare before God to accuse and charge vs or if they doe it it is but lost labour since GOD the iudge hath discharged vs. Secondly as it shewes the happines of iustified persons so it bewrayes the great misery of such as doe not beleeue because they bee subiect to the accusation of sin and Sathan themselues and of the world and to the condemnation of God and his law Tim. So doe the beleeuers because they haue sinne still in them and Gods iustice must needs condemne sinne how doth the Apostle answere this assault Sil. Thus that Christ being dead he hath in his death made satisfaction and where satisfaction is made to diuine iustice there is no cause to feare condemnation which doth neuer proceede but against persons who cannot satisfie neither by others nor themselues Tim. Tea but what can a dead man profit vs Silas Nothing at all had death swallowed him vp and subdued him but Christ once dead is risen againe and now sitteth at the right hand of God Tim. Hath God a right band or doth Christ sit in heauen Sil. No not so for in heauen be no seates and God is a Spirit and therefore is no bodily substance hauing fleshly members but the meaning of this phrase is that Christ liueth in heauen blessedly and raigneth in exceeding glory and power not onely as he is God but also as he is man being exalted in his kingdome and Priest-hood and declared king and head of his Church before God and the Angels hauing all things subiect to him Of which singular dignity and honour giuen to him by his Father reade Mat. 28 18. Ephe. 1 20 21 22. Phil. 2 9. Col. 2 15. 10. 13. 3. Tim. What is meant by this that he makes request for vs in Heauen Silas That as he once merited our saluation in earth by dying so he now continually preserues it for vs in heauen by his intercession for vs which is not now in humiliation by kneeling vpon his knees as in the dayes of his flesh nor as the Spirite doth by stirring vp requests for vs but hee now maketh request by the vertue and merite of his death appeasing his Fathers wrath and turning his fauour towards vs so often as wee sinne of infirmity and seeke for pardon in his name Tim. Tell vs distinctly in what things doth this intercession of Christ consist Sil. In foure things First in his appearing for vs before God Heb. 9 24. Secondly in his satisfaction once performed to Gods iustice for vs Heb. 10 12. 14. Thirdly in that his will is that this satisfaction should euer stead all his members before God Heb. 10 10. Lastly the consent of God his Father resting in this satisfaction and will of his Sonne Iohn 11 42. Tim. What is the benefit that beleeuers haue by this intercession of Christ to whom alone this honour is peculiar Silas Exceeding great for it quits them from all feare of condemnation by Gods Iustice in respect of theyr sinnes because where Christ becomes Patrone for to defend against the sentence of damnation it is in vaine for sinne Law or Sathan to attempt any thing against beleeuers Euen as an innocent person is safe so long as he hath his learned aduocate to answere things obiected and to pleade his innocency and as one accused vnto a Prince is well as long as he hath a friend in the Court to speake for him so is it with all beleeuers who haue the Iudge himselfe both iudge and aduocate 1 Iohn 2 2. Tim. What other thing is to be learned from hence Silas Two thinges First that the sinnes of the elect shall neuer come into examination or inquiry being all for giuen and couered Secondly that Christ Iesus is a sufficient remedy against all things that may trouble or feare the conscience and that these four maner of waies First by his death freeing vs from sinne and damnation Secondly by his rising againe getting righteousnesse victory ouer all his enemies Thirdly by being at the right hand of God he sheddeth downe the holy Ghost vpon vs with his sauing graces Fourthly by his intercession he effectually applies vnto vs all his merites and continually preserues vs in the state of grace and saluation Therefore all that seeke for any soul comfort from any thing in heauen or in earth in themselues or others they are most miserably seduced for Christ is alone sufficient both to merit and preserue our saluation vnto vs. Away then with abhomination cast away those blasphemous prayers and professions of Papistes touching the blessed Virgin Marie calling her Queen of Heauen our hope our onely hope our health our saluation our comfort refreshing and our ioy our deliuerer from danger our refuge and calling vpon her in life to defend in the houre of death to protect to entreate God the Father not as intercessor but with authority to command the Son Christ as a Mother with such like horrible impieties vnto her and to the Crosse and to Thomas Becket and to Saint Francis as their owne rotten Bookes do witnesse DIAL XXXI Verse 35 36 37. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written For thy sake are we killed all the day long we are counted as Sheepe for the slaughter neuerthel esse in all these thinges wee are more then Conquerors through him that loued vs. Tim. VVHat is the drift of this Text Silas To confirme and comfort faithfull hearts against a new and most daungerous assault made against their faith by sundry greeuous crosses and enemies by which Satan endeauoureth to shake out of the minds of the godly the perswasion os Gods loue toward them men through weaknesse being apt to thinke that they are not loued of God when they are sore and long afflicted as if troubles and calamities were so many testimonies of his anger and wrath as Dauid complaines Psal. 13 1. And against this temptation they are heere strengthned Tim. What be the parts of this Text Silas Two First a question verse 35 36. Secondly an answer verse 37. The question containes two things First a rehearsal of the particular calamities which fight against the beleeuers and seem to wrest out the sence of Gods loue from them verse 35. Secondly a confirmation of the last calamity to wit the sword by testimonie of Scripture verse 36. The answere containes a notable consolation from the contrary euent to wit the most wholesome yssue of calamities and crosses wherein the beleeuers are not onely not ouercome but do ouercom yea do more then conquer This euent is set forth by the cause which is the vnchangeable loue and assistance of God through him that loued vs. Tim. What is meant heere by the loue of Christ Silas It is taken heere not actiuely for that loue wherewith wee loue him as if our
predestination whereas God expresly faith that he sheweth mercy where hee will and sheweth not mercy where hee will not these wicked men contend with God and charge him to be cruell and tyranicall when they heare it taught out of Scripture that for his meere will sake GOD doeth reprobate some forgetting thēselues to be vnmatches with God pulling vpon themselues worthily that woe threatned to things formed which striue with their Former Esay 54. 9. Secondly from hence are reprooued such as mislike any of Gods workes as their owne estate or condition of life or of the weather or such like workes of God as they which suppose and sticke not to speake that it had bin better for them that they had been made rich or of more strēgth c. what is this but for the thing formed to picke quarrell or prescribe lawes to the maker Thirdly heere is a warning vnto all the children of God to holde themselues content in all things with that which pleaseth God doe it neuer so much exceede their reason or crosse their affections adoring with reuerence and humility such iudgements of his as they are not able to conceiue the true causes after the example of Iob chap. 1. and of Dauid 2. Sam. 15. 23. Tim. What other doctrine are we to gather out of the 21. ver Silas That the power and right that God hath ouer men as touching their finall ends is absolute and vndependant without any respect at all to any thing or merite in man good or bad either to their sin actuall or originall or to theis holinesse faith and good workes For albeit it is most true that good workes are loued of God and freely rewarded in heauen and there are neuer any condemned in hell but for their sinnes either of birth as in Infants or of life too as in men of yeares which is enough to cleare God of iniustice and cruelty that he neuer executes any iustice vpon his creature but for his foregoing iniquities yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate hee setteth downe none other but the absolute power and will of God that hee may appoint of euery man as hee pleaseth for God doeth whatsoeuer hee pleaseth both in heauen and earth Tim. How may this doctrine bee gathered from this text Silas The very text giueth power to the Potter to put vpon the pot what forme and vse he will with as good yea and much better reason it standeth that the like power be ascribed vnto God the reason is because there is no proportion betweene God and a Potter who is by infinit degrees inferiour to God Secondly the Potter hath the clay made to his hands but Gods hand made all men and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed and not created by him For as touching God his right is such and so absolute that he might haue made man or not haue made him hauing made him vpright hee might haue brought him to nothing as he made him of nothing and all being corrupt in Adam he might haue reprobated and refused all without any wrong nay most iustly concerning all which none could haue controuled him sithence hee did all this not of any necessity of his nature but out of the liberty of his will and absolutenes of his power which as it is vnsistable so it is vncontroulable by flesh bloud yea by any creature in earth or in heauen the greatest men are vnder another God at least is aboue them but God is supreme and hath none aboue him Tim. But what difference is then betwixt God and such other tyr annicall rulers as for their pleasure sake destroy their subiects as the Muscouians the Turkes c. Silas Yes there is great difference first these Princes made not their subiects Secondly their power is limited by law and conscience or religion they be set vp by God and must raigne for God Thirdly being sinfull men their luste and desire is sinfull whereas Gods will is pure Lastly tyrants respect wicked endes to satisfie their sauadge cruelty whereas Gods purpose in sauing or destroying respects the praise of his 〈◊〉 and mercy most holy and good ends Tim. Tell vs what vse we are to make of this doctrine Silas First it reproues such as make Gods decree of reprobation to depend vppon Gods fort seeing sin in men Tim. What reasons haue we against this Silas First a plaine text verse 9. and 15. Secondly 〈◊〉 abridgeth the absolute will and power of God and subiecteth his will to mens merites Thirdly then all mon being sinners by nature must needs be 〈◊〉 and cast away Fourthly then had there beene an cause to obiect iniustice to God for euery one will confesse it iust to reprobate for originall sin foreseene but without respect of vnworthines to do it argueth iniquity Tim. What other vse of this doctrine Silas It serues to teach all men patience in 〈◊〉 and thankfulnesse in prosperity for seeing all which hapneth dependeth on Gods will it is reason to bee patient if ought fall out not well and thankfull to God if all be well Tim. What other doctrine from this 21. verse Silas That all men are not elect because there are vessels to dishonour Againe the similitude of a pot doeth warne vs of our 〈◊〉 and britle estate howsoeuer strong wee soeme to be yet we are broken asunder very quickly euen as a pot is so one quashed so is man as an earthen vessell which consideration should serue to worke both humility seeing we are so feeble and mortall and watchfulnesse also seeing wee know not when the pot will breake at what houre the thiefe wil come death being euer at our elbowes and the time as vncertaine as the thing is certaine DIAL XIIII Verse 22. What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath which he hath prepared to destruction Tim. IS the reading of this verse full or is there somthing lacking to perfect the reading Silas There must be a supply of a word or two as thus who shall accuse God or what hast thou to obiect against him Tim. Tell vs now the drife and purpose of this text Silas The purpose is to cleare the counsell of Gods reprobation from al tyranny by rehearsing the true causes reasons why God electeth some and reiecteth others all being equall both by creation and coruption of nature this is the argument Whosoeuer hath absolute right wil doe nothing but vpon good causes and reasons can be no tyrant Such an one is God our celestiall Potter therefore hee is not guilty of iniustice or cruelty though he appoint some to glory and others to punishment eternally for all his endes bee as righteous as his power is soueraigne Tim. Declare vnto vs these finall
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
sundry similitudes as of a stone of an Iron sinnew of a brazen forehead of an heart of Adamant Ezek. 11 19. Esay 48 4. Zach. 7 12. Heere in Zacharie as also in that place of Esay there is a plaine description of an hard heart Sec Verses 11 12 of Zachary Tim. How many kindes of an hard heart be there Silas Two one Naturall which all men bring from the wombe called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God being sinners and enemies vngodly and the Children of Gods wrath Secondly there is an habituall hardnesse which is gotten by long custome of sinne which for a time takes away both the feare and feeling of sinne This is common both to elect and reprobate but with great difference For hardnesse of heart in the elect before their conuersion is totall and temporary it wholly possesseth them but it continueth onely vntill their calling after that their hardnesse is partiall mixt with tenderncsse and softnesse of heart as in Dauid and Peter but in the reprobate it is totall and perpetuall so as they remaine wholly obdurate and obstinate till their death as did Cain Esau Pharaoh Iudas and these refused Iewes heere spoken of And this last hardnesse is that which is heere meant in our text which is both of the whole heart and final or for euer For this onely is peculiar to such as be not elected as the nearest iust cause of their destruction which is inflicted vpon them not so much for sinne as for beeing hardened in sinne for their impenitency in sin to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne Tim. But it should seeme that fewe or no men are whollie hardened because Pharaoh yeelded and desired Moses to pray for him Esau wept Achab put on Sacke-cloath Also of Iudas it is written that hee repented and that Foelix trembled and Balaam wished that hee might dye the death of the righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine iudgement Thirdly that beeing once ouer they returne to their former wickednesse and contempte of Gods will as Pharach did and Felix and the reste of them c. Tim. What is the Doctrine out of these words Silas That finall stubbornenesse in sin when a sinner obstinately continueth till his death in one or more knowne sins is a certaine marke of distinction betweene an elect childe of God which shall bee saued and him which shall be for euer condemned as appeareth Rom. 9 17 18. Math. 13 15. Iohn 17 11. 1 Iohn 5 18. The Reasons heere of be because it is neither sinne nor the number nor the long continuance in them that makes the actuall difference For in all these things many of the elect and reprobates are like therefore that which doth it must needes be this vniuersall and finall hardnesse of heart vnto which reprobates are giuen ouer and so are not the elect For whome God elects into their hearts he puts his Spirit which changeth their stony hearts into fleshy being made pliable by his will but the rest as our Text is they are hardned and left in their naturall corruption to persist in it to death and this is the second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience of the word 1 Pet. 1 2. 2 Thess. 2 13. Tim. What profit are we to make of the knowledge of this Doctrine Silas It may serue to keepe vs from rash iudgement that wee neuer giue finall sentence vppon any man to brand him for a reprobate for who can tell if a wicked man will so continue vnto the end of his life some haue beene called at the ninth houre of the day some chaunged at the eleauenth and one to wit the Theefe on the crosse conuerted at the twelfe and last houre Secondly heere is a warning to all Christians aboue all thinges in the world to striue against hardnesse of heart and to labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar note of the Childe of God and a speciall fruit of the Couenant so the other to wit a stiffe and vnyeelding heart is the greatest curse beeing the marke of cast-awayes and reiected persons vnto which euery man is so much the nearer the nearer he is vnto hardnes of heart and so much the further off the more softe and contrite his heart is This admonition will be found so much the more needfull if we duely consider with our selues these two things First that we liue in times of exceeding great case plenty and prosperity by which meanes the heartes of men are most vsually hardened and made forgetsull of God as it is written Deut. 32. 15. of the Israelites when they were full and well fed they forgot the strong God that made them and prooued like the vngratefull Horse that spurneth and kickes at his maister that fedde him Secondly that this iudgement of hardnes of heart hath generally ouerspread most men which nowe professe the Gospell all places being full of wilfull sinners which haue hearts as hard as the flint or the smithes anuell or the adamant such as no meanes faire nor soule either benefits or afflictions thretnings or promises can either breake or somuch as bend them The very word it selfe which should be the meanes of softning them through their owne mallice prooues a greater meanes to harden them Therefore in this generall hardnesse of hearte there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses as namely besides the constant vse of the publike workes of religion prayer sacraments the word read and preached these foure things following are to be done of all which desire to escape an hardned heart First in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it and their owne sinnes which procured it alwayes begging that euery affliction may be effectually blessed to the humbling of their hearts In time of their prosperity dayly to confesse their knowne sinnes particularly vnto God with great griefe for the offence of God in them all and euery one of them Then to meditate often and earnestly of Gods iudgements against sinne in this worlde and in hell also to meditate of the passion and death of Christ crucified of their owne mortality and death of the day of iudgement Lastly to inure themselues to mourne as well for their small as great sinnes and to auoyde diligently
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
two women in Germany whereof the one to get credite vnto her words did pray that if it were not true which she had spoken that she might neuer speake and she was made dumbe And the other out of choller praying that the diuell would take her sonne was presently possessed And lastly vnto the Iewes who by imprecation cursing themselues and their children Mat. 27 25. they do most wofully lie vnder it vnto this present houre which shold be of force to admonish all men to auoide prophane cursing for such as loue cursing shall bee cloathed with it and blessing shall be farre from them as it is written in one of the Psalmes DIAL IX Verse 11. I demaund then haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Tim. VVHat doth the Apostle now performe in these words and so following Silas Now he prepareth himselfe a way to exhort the beleeuing Gentiles to modesty not to insult ouer the cast-away Iewes and to comfort the vnbeleeuing abiect Iewes not to despaire for their fall as if they were neuer to rise and be restored And this he doth vnto verse 33. So as heere the Apostle setteth vpon the other two parts of the Chapter the one parenetical contayning exhortations vnto humility the other Propheticall fore telling the reuocation of the Iewes to theyr great comfort Tim. How doth Paul passe forwardes to this exhortatorie part Silas By a double Prolepsis or preoccupation where he meeteth with answereth two obiections which a peruerse cauilling Iewe might make against his former matter The first of them is in this 11. verse to this purpose What shall the reiected Iewe alwayes remaine in vnbeleefe and so perish Or hath God cast off so manie Iewes to this end that hee might vtterly destroy them This question ariseth out of the former part of the chapter wherein Paul had taught two things First that som Iewes then liuing were elect by grace and shall bee saued Secondly that the most part of them were left in vnbeleefe and should perish and be destroyed This latter part was proued by testimony of Scripture out of Esay and Dauid which told before that God would giue them the spirit of slumber and darken their eyes and lay a stumbling-blocke before them Heereupon one might say vnto Paul Did God this to the Iews that they might stumble and fall that is come to ytter ruine and destruction Which question doth not inquire into the intention of the wicked Iewes what they meant by refusing of Christ but into the ends of Gods counsell deliuering them to be hardned that they might be cast out from Christ and his saluation What God did respect heerein is now demanded Tim. What do we learne from this Obiection Silas That carnall reason thinketh mans destruction to be the onely and maine end of Gods reprobation as if a Tyrant should put out anothers eye and then lay a blocke in his way to make him stumble and fall that so he might dash himselfe in pieces Let vs not maruaile then if Gods counsell bee charged nowe with crueltie and in-iustice seeing it was to then euen in the Apostles time Tim. How doth the Apostle answer this obiection Silas Two wayes First negatiuely denying this false end of Gods counsell God forbid shewing that it was not their downfall which God intended Secondly affirmatiuely putting downe the true ends of the same as first the saluation of the Gentiles and secondly the conuersion of the Iewes by theyr example But rather c. Tim. What learne wee from the Apostles denying of the thing obiected Silas That though the perdition of the vnbeleeuing Iewes and other enemies of God bee the euents which followeth vpon their eternal reprobation for they cannot be saued whom God would not choose vnto saluation it is a thing decreed of God otherwise it could not bee yet it is not the end which God propounded onely or chiefly to himselfe or at all for it selfe My reasons be first it is against the nature of God that he being a most gracious creator should delight in the ouerthrow of his creature Secondly it is against the plaine worde of God which saith That he delighteth not in the death of a sinner Ezek. 18 31 31. God forbiddeth vnder a curse to lay a blocke in the way of the blind to make them stumble and fall therefore it cannot be that God should take pleasure in the stumbling and fall of the Iewes and to that end should blinde and harden them Tim. But Paul saith that God appointeth some to wrath 1 Thessal 5 9. and of olde ordaineth men vnto damnation Iude 4. Silas Destruction is no end of Gods counsell for it selfe and as it is such to wit the ruine and hurt of the creature but with relation to some other thing and as it hath in it respect of good to wit as it serueth to the manifestation of his high Iustice and of his power Rom. 9 22. For though there be a supreame good which is so good as at no hande it becommeth euill to wit GOD himselfe yet there is no extreame euill which hath not some consideration of good and so it is willed and ordained of God and none otherwise Tim. What Vse heereof Silas It cleares God of tyranny and vnrighteousnes and his Ministers from teaching him to be so when they teach his predestination to hang vpon his owne will as the Soueraigne cause before and beyond which there is no other therefore let iniquity stop her mouth and let God be confessed to be holy in his wayes Tim. Come now to the ends for which God reiected the Iew and tel vs what is meant by Gentiles Silas All people sauing the Iewes the worlde being diuided into Iew and Gentile Tim. What is meant by Saluation Sil. The doctrine which worketh faith vnto saluation or which calleth vnto saluation Tim. What is meant by fall Silas The losse of Christ his grace and glorie a most grieuous fall Tim. What is meant by ielousie Silas An enuy towards the Gentiles with an earnest desire and longing to be like them by recouering their lost estate Tim. What learne ye heereby Silas First seeing the ends of Gods decree touching the reprobating so many Iewes were so holy and good as the calling of the Gentiles and the receyuing in of the Iewes therefore his decree ought not to be blamed but extolled rather because it aimed at most woorthie markes Secondly we learne that out of things most euill God can draw much good As the vnbeleefe of the Iewes and their fall from saluation is a most grieuous euill yet by Gods prouidence there did spring out of it two very good things the vocation of the Gentiles and the conuersion of the Iewes which were not meerely executed by Gods bare permission as if hee onely suffered these things as a beholder or looker on whereas nothing
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among thēselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens whē he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the Sacramēt and not the thing some the thing and not the Sacrament Sins not 〈◊〉 but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam 〈◊〉 Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo currūs ad maium 〈◊〉 anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestātur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. Reasōs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita 〈◊〉 et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta 〈◊〉 tantum significāt iustitiam sed dant et obsignant 〈◊〉 in glossa A digression into the praise of Abraham and his faith Non 〈◊〉 more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons 〈◊〉 〈◊〉 per 〈◊〉 in bono 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta 〈◊〉 〈◊〉 dena dci Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur 〈◊〉 F. 〈◊〉 est perpetua 〈◊〉 〈◊〉 quoni am vera Luthe rus fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemēt Mille mundis red mendis sufficit Christus 〈◊〉 The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned frō true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. Recreatiō 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. 〈◊〉 1. Help the pore with those hands with which ye oppressed
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
yet God by his election kept a great company of Iewes from infidelity In this third argument the Apostle meeteth with and answereth a secret obiection For some Iew hearing Paul affirme of himselfe that hee being a Iew was elect and not cast away might easily say and what art thou alone where then is that seed which God promiseth to Abraham to be as the starres of heauen or as the sand on the Sea shore To which he seasonably replyeth rhat there might be and were many more elect and beleeuing Iewes which were hid from him as Israel had inumerable true worshippers vnknowne to Elias Argumentum apart Tim. Vpon what parts doth this comparison consist Sil. Vpon two First a proposition or antecedent in verse 2 3 4. Secondly the reddition or consequent verse 5. and in the proposition wee are to consider other two things first the complaint of the Prophet verse 3. and secondly the answere of God there-vnto verse 4. Tim. What are we to 〈◊〉 in this that Paul brings in the example of Elias time rather then any other Silas The great discretion of Paul because Elias was highly esteemed among the Iewes so that his authority could not bee gaynsayed they woulde not contradict his witnesse it teacheth Ministers to study for choyse and apt proofes and examples Tim. But with what cautions or conditions are examples of Scripture to be alleadged in Sermons or made vse of in common life Silas Especially with these three conditions First that the examples alleadged be but few Paul contents himselfe with one Secondly that they bee well suted and sorted so as the comparison by example be made as touching like parties as it was heere betweene the Iewes of Elias and Paul his time for their blindnesse in both dayes was great yet God stil kept his promises vnto his elect amongst them which were still the least number Thirdly examples must not bee repugnant against the common lawe of 〈◊〉 to God and man for good men are to bee imitated in good thinges onely and wee are to follow not euery particular act of the Fathers but to liue according to the lawe of God The 〈◊〉 thinking to call for fire on the Samaritans Luke 9. 54. after the example of Elias offended against the second caution for they weere not like to Elias in Spirite and zeale and such breake the third condition as will defend lying by the example of Abraham and the Midwiues and 〈◊〉 or temporizing by the example of Naaman or Nicodemus the infirmities of the Saintes are not written to bee patternes to follow but as cautions to make vs heedfull Tim. Come to the wordes and tell vs what wee learne 〈◊〉 by this that Paul speakes of this example as of a famous story well knowne wote or knowe ye not as who should say yee may know it ye ought not to be ignorant of it Silas It commends to vs the diligent knowledge of sacred story that with all care and endeuour wee seeke to haue it samiliar vnto vs because it is a shame for a Christian to bee ignorant of Gods worde 1. Cor 15 34. to bee a member of the Church not to know the estate of Gods Church both as it was before and since Christ it is as if an Englishman shoulde bee ignorant of the fashions and customes of England Also our knowledge serueth much to direct our mindes in doubtfull cases and helpe others which are perplexed therefore in any wise bee studious searchers and wise obseruers and carefull rememberers of holy Scriptures Tim. What meaneth this of Elias Sil. That is touching Elias or in the story of Elias Tim. What doth this teach vs that the Scripture sayeth or speaketh Silas That the Scripture is not mute or dumbe because it is the word voyce and speach of God who were hee to speake in his owne person he would vse no other words or voyce then that we finde in the Scriptures Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies vppon pretence that it cannot speake and giue sentence like a Iudge for the Scripture doth speak it is no dumbe letter for God speaks by it therefore it is a fitte Iudge Tim. What is meant by Elias 〈◊〉 making intercossion or request against Israel Silas The same word is here which is vsed Rom. 8 24. 26. but it hath not the same signification for being spoken of the Spirite verse 26. it signifies to stirre vp or cause vs to make request but beeing affirmed of Christ it signifies the perpetuall merite and vertue of his passion entreating and pleading with God for fauour towards the elect when they sinne of infirmity But nowe it noteth out the complaint which Elias made to God to whome hee accused the malice and obstinacy of the Iewes as beeing sory for it and grieuing at it not praying for reuenge against thē for it was the office of the prophet to make request for and not against the people as did Moses Exodus 32 and Sam. 12. 23. God forbid that I shoulde cease to pray for you vnlesse in certaine cases where the people were desperate so as there is left no hope of remedy and the Prophets were stirred vp of God to wish their destruction whereof wee haue many examples in the Psalmes of Dauid Tim. What instructions arise from this complaynt of Elias Silas That the people ought to take heede how they ouer-greeue the Pastors with their stubbornnesse in errors or sinnes for this will cause them with sorrowe to powre out their complaints to God who wil regard the sighes of his seruants hee who heares the cries of the poore will heare his Ministers cries Againe the Apostle giueth an especiall warning touching this matter Heb. 13 17. to make the Ministers doe their office with heauinesse is vnprofitable nay pernitious and hurtfull to the people Tim. What was it that gaue Elias occasion of this Complaint Silas The killing of the Priests of Boall at the direction of Elias so kindled Iezabels rage as shee threatned to slay Elias who therfore fled and hid himselfe in a den in the Mountaine Horeb where God finding him and expostulating with him hee burst out into this most greeuous complaint 1 Kings 19 14. Tim. Of how many sinnes doth Elias accuse Israel in this complaint Silas Of foure First of cruelty toward the Prophets They haue killed thy Prophets Secondly of impietie towards God They digged downe his Altars that is they corrupted his true worship and set vp Idolatry insteade of it Thirdly of the paucity or fewnesse of some woorshippers which he thought to haue rested in himselfe alone And I am left alone Lastly of tyranny towardes himselfe whose life they sought to take away 1 Kinges 19 2. That there might be no more a Prophet in Israel to teach Godr truth or to maintaine his glory or to feede his Church with instructions of the word Tim. What things
are wee to gather for our instruction out of these parts of his complaint Sil. Sundry things First the fury and extreame rage of Idolaters who being vnable to defend their cause by Arguments they will seeke to do it by the sworde putting to death the seruants of God vnder pretence that they be seditious and hereticall with this weapon did the Israelites dispute against the Prophets and the Pharifies against Christ whom they would ouercome with stones when they could not possibly ouercome with Scripture Thus they dealt with the Apostles and nowe at this day Anti-christian Prelates deale thus with Protestants whose neckes they get vnder their girdles The reason of this their sauage proceeding is because they will do the workes of their Father the diuell for hee is a murtherer and so bee his Children giuen to bloude Iohn 8 44. Tim. What profit serueth this instruction vnto Silas First to look for the like bloudy measure of our enemies if they might get the vpper hand Secondly not to be offended with such fury whē it happens as it were some new and strange thing Lastly to poure out our complaints in Gods lap who can and will right and reuenge such wrongs for he is the auenger of the helpelesse and oppressed Tim. What other Instructions learne wee from his Complaint Silas That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience Thirdly in the example of Elias wee see the infirmitie of Gods Saints how weake they are and subiect to error euen the best of them For Elias was deceiued in thinking himselfe onely to remaine for Obediah had hid a hundred Prophets in a Caue and Paul tels vs that a great many euen seauen thousand were reserued by God Fourthly that the actions of wicked Princes are imputed to the people oftentimes when they applaude and consent vnto them as these Israelites did therefore Paul saith They killed the Prophets whereas Iezabell acted the murther the people onely liked of it and so made it their owne as Achab is saide to haue killed Naboth because hee agreed to it All sinnes which wee giue allowance to being committed or not hindred by vs if we may are ours as if we committed them 1. Commanders 2. Abettors 3. Consenter 4. Concealer 5. Coūsellor 6. not hinderer 7. and commender each one of these seauen will proue an offender DIAL III. Verse 4. But what saith the answere of God to him I haue reserued to my selfe seauen thousand men that haue not bowed their knees to Baall Tim. VVHat doth this text containe Silas The answere of God vnto the accusation and complaint of Elias his Prophet Tim. What signifies this word answere Silas It hath two significations one proper and strickt to wit the Oracle or answere of God giuen in the Tabernacle from the Mercy-seate The other generall and more large for any diuine answere oracle or direction receiued from God eyther in dreame as Mat. 2 11. or by any other reuelation as Noah is saide to bee warned of God Heb. 11 7. Thus it is taken heere Tim. Doth Paul rehearse the whole answere of God to Elias Silas No for the answere had foure parts as his complaint was foure-fold for first he complaineth of cruelty and secondly of impiety to which God gaue this remedy that Hazael beeing annointed King of Syria and Iehu King of Samaria they should bee reuenged on the Idolatrous and cruell Israelites 1. kings 19 16 17. Then hee accuseth them of tyranny to him-selfe whom they meant to kill that God might haue neuer a Prophet to which God appointed this remedy that Elisha should be made Prophet in his place to maintaine Gods worship and glory Now the last part was touching the small number of true worshippers in Israel to this part God answereth that he had reserued many thousands besides Elias which were not defiled with Idols This part of the answere because it serueth to Pauls purpose hee setteth it downe alone passing by the rest as impertinent to his matter Tim. But Paul hath left out some words as euery mouth that hath not kissed Baall Silas It is true the reason is because hee citeth the Scripture as an Interpreter and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite from which Paul neuer taketh any thin 〈◊〉 or addeth or altereth howsoeuer he vse his liberty in alleadging the words of the Text to teach that Scriptures be in sence and not in sillables Tim. Come now to the words and tell vs what is meant by reseruing Silas To cause to remaine and abide free from and vntouched by Idols Tim. What is meant by seauen thousand Silas It is a certaine number put for an vncertaine and signifieth a multitude or a great number as fiue foolish and fiue wise Virgins see the like Mat. 18. 22. Pro. 24 16. c. Tim. What is meant by men Tim. Women also as well as men euen all that continued the true worshippers of God the more worthy sexe being vsed for the lesse worthy a thing very vsuall in Scripture Tim. What signifies Baal Silas A Lord or a husband to shew that Image worshippers make their Idols their Lords by submission to them and espouse themselues by loue vnto them Hence Idolators are plainely tearmed in Scripture fornicators and Idolatry called Whoredome because they forsake their Faith plight to God and turn after strange Gods Also they make their Idols their Patrons and defenders as is to be seene in the Papacie where euery Countrey and Citty hath some Saint for their Lord and defender as S. Andrew for Scotland Saint George for England Saint Iames for Spaine Saint Patrick for Ireland c. Tim. What signifies it to bow to Baal Silas Thereby is signified all the adoration and worship which is giuen to that Image by a Synecdoche of the part for the whole also it teacheth the behauiour of Idolators toward their Images whom they bow vnto in token of subiection and did kisse them in signe of dilection and loue which superstitious gesture is vnto this day obserued in Popery where the Images of the virgin Marie and Apostles are honoured with the bending of the knee and the kisses of the mouth Tim. Now what Doctrines do we learne from these words so declared and made plaine Sil. That when the eye of men cannot yet God knowes and sees many thousand his seruants and children which belong to his Church The reason is because God knoweth who be his and nothing can be hid from his eyes Thus howsoeuer Elias then and Paul afterwards and after them M. Luther Wickliffe and Caluin seemed to bee alone yet as in Israel and amongst the Iewes so in England Bohemia France and Germany there were euen amiddest the Papistes verie many which misliked the superstition of Rome and receyued the true Doctrine of Christ though they