first cannot but haue the latter Secondly a consolation that the life of Christ is annexed to his death for they are sure to haue part with him in his life both of grace and glory that haue part with him in his death So the Apostle saith We beleeue it that is we are certainely perswaded of it that the life of Christ belongs to vs if we be dead to sinne it is no matter of opinion or coniecture but of faith Tim. What things learne we out of the ninth verse Sil. First that Christ was dead to take away sin touching guilt and dominion Secondly that he was raised from death to life again Thirdly that his life is no more subiect to death for it cannot againe be quenched with sinne and death whereupon doth follow these two most comfortable things First those sinnes of ours vvhich were imputed to him he hath wholy abolished and freeed himselfe from them For if any one of our sins were not taken away by him either he must not rise from the dead or being risen he must returne againe to dye for where sinne remaines vnremooued there of necessitie death hath power because it is the stipend of sinne Secondly that as Christ hath freed himself from our sins death so he wil free his mebers wholy from them both For he tooke our nature vpon him to that end to chase sinne and death out of it as it is written He came to destroy the works of the deuil 1 Iohn 3. Also in his death resurrection he bare our persons and for vs and in our behalfe ouercame sinne and death as if wee our selues had done it Tim. Vnto what vses will the knowledge of these thinges serue vs Sil. This knowledge must serue vs to these vses First to prouoke our thankefulnesse vnto Christ who hath wrought our liberty from sin and death the two maine enemies of our saluation Secondly to encrease our hatred of and our strife against sinne in a ioyfull hope of full and perfect freedome from it by Christ. Tim. What other thing is there to be learned out of this 9. Verse Sylas That Iesus Christ was once not onely dead but vnder the dominion and power of death not as one constrayned as it he could not haue kept him selfe from the power of death but willingly because he would obey his Fathers decree who had appoynted that death for our sin shouldseaze vpon him hold him as prisoner in the house of death for a time this is the lowest degree of Christs humiliation contayning the true meaning of that article of his descension into hell hell signifying the graue according to the phrase of scripture and descending into the graue was the putting of his body vnder the dominion of death for a certain space The vse of this is to teach vs humility that the same mind be in vs which was in Christ who at hee abased himselfe to such a vile condition for our good so ought wee in humblenesse of minde to serue and profit others though they bee our inferiours and though wee should put our selues to doe very meane or hard things for their sakes Tim. What is contayned in the tenth verse Sylas The end of Christs death which was to abolish and wholy take away sin both touching the punishment and the power of it therefore it is saide hee dyed once to sin that is to take away sin from his members by that one death which he once suffered Also it containes the end of his life which he now liueth in heauen to wit the glory of his Father therefore it is written that he liues to God that is to the praise of God and in his glorious presence or most gloriously Tim. What are we to learne from this that Christ is said to dye once to sin Sil. First that our sinne was the cause of his death Secondly that sin in the elect shall be destroyed and taken away by the merit vertue of his death the time wil come to wit after this life that the children of God shall bee as free from sinne as Christ himselfe is Thirdly that for the destruction of sinne it was sufficient for Christ once to dye and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne is absurd and abhominable it is absurd because it implies a taking away of sinne without death and a sacrifice for sinne without bloud or else an iteration of his death or often shedding of his bloud all which is most absurd it is abhominable because it is directly against the Scripture which speaketh of Christ as of one once dead and once offered Secondly because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death for if his sacrifice bee sufficient for this purpose to take away sinne their sacrifice of the Masse is superfluous if this be needfull then Christs is weake Tim. What other thing learne we from hence that Christ dyed but once Silas That it is sufficient for vs once to be mortified and once to dye to sinne from whence wee may gather that they are in an error which thinke that the grace of mortification and repentance may be wholly lost for then Gods Children must twice dye to sinne howbeit though the grace of sanctification is but once giuen yet Christians must labour to cherish preserue that grace with purpose neuer to returne againe to the seruice of sinne as Christ neuer returnes vnto the Graue Tim. Why is it said that Christ raised from the dead lines to God seeing he alwayes liued vnto God euen afore his death Sil. Christ after his resurrection from the dead doth otherwise liue vnto God then he did before his death For though it be true that alwayes euen before his death as well as after he was led by the spirite of God and did all things to the praise of God yet before his death hee so liued to God as hee had in him as in one who was a true man the infirmities of our nature wearinesse hunger thirst cold c. and vpon him as vpon our surety all our sinnes charged and imputed but after his resurrection hee so liueth to God as his manhood is wholly freed from all infirmity of nature and imputation of sin being most perfectly glorified Tim. What is contained in the 11. verse Sil. It is the conclusion of the comparison betweene Christ and his members the effect and summe whereof is this that what thing was done in Christ the same thing ought to be done in his members For as Christ once dying doth euer liue to God so his members are once to dye to sinne and perpetually to liue to God Tim. What is meant heere by our liuing vnto God Silas When not sinne but the Spirit and the word of God bee the grounds of all our thoughts wordes and deeds Tim. How is this spirituall life whereby we liue to God to be preserued and maintained Silas First by
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
succour vs when we are tempted Heb. 8 2. Silas What comfort commeth to vs by his being Man Silas That God hath infinitelie set his loue vpon vs whose nature he would haue his Sonne to assume Also we are 〈◊〉 that he pittieth vs in our 〈◊〉 himselfe hauing beene 〈◊〉 and had experience of all the infirmities and miseries of our Nature Heb. 2. and 4. Tim. What Instructions take we from hence Silas That we ought to be humble in our conuersation seeing Christ so humbled himselfe as beeing God to become a seruant and to dye Phil. 2 6 7 8. Secondly that we neuer doubt of Gods loue toward vs whereof such a pledge is giuen vs in the incarnation of his sonne Iohn 3 16. Rom. 5 8. Thirdly that we studie and striue to returne al loue to him who so loued vs and by loue to serue one another as Christ through loue became man to serue his fathers will for our good Rom. 15 1 2 3. Ephe. 5 2. DIALOGVE III. Verse 4 5 6. 4 And declared mightily to be the Sonne of God touching the spirit of Sanctification by the Resurrection from the dead 5 By whom we haue receiued Grace and Apostleshippe that Obedience might be giuen vnto the Faith for his name among all the Gentiles 6 Among whom ye be also the Called of Iesus Christ. Tim. VVHat is the 〈◊〉 of this fourth Verse Silas That Iesus Christ is God Omnipotent of the same power Maiesty with his father so declared to the world by his glorious resurrection which was a worke of Diuine power Tim. What is meant by the spirit Silas His diuine Nature as the flesh against which it is set signifieth his humaine nature See Spirit vsed in like sence 1 Tim. 3. 16 1 Pet. 3 18. Heb. 9 14. Tim. Why doth he put Sanctification to spirit Silas To expresse the worke of his Diuinitie sanctifying his manhood with al graces aboue measure and quickning that flesh which he assumed vnto a life which is no more subiect to death Thus both Chrysostome and 〈◊〉 expound it of Christes owne rising Tim. By how many wayes did hee manifest himselfe to be the Sonne of God Silas By these seauen wayes The first is his Diuine and effectuall Doctrine for no meere man could teach as he taught also by his most innocent Life Secondly by his powerfull Myracles which were euidences of his Godhead beeing done by his proper power Thirdly by his fore-telling things to come Fourthly by his knowledge of mans thoughts Math 9 4. Fiftly by ordaining of the Sacramentes of his Church Math 26 20. Sixtly by institution of Ministers for the teaching and ruling his Church Mat. 10 and 28. Seauenthly by raising himselfe from the dead which is a worke sarre passing humaine power and therfore fitly brought heer to proue his Diuinity Tim. But Elisha and Paule raised the dead and wrought other Myracles yet were but men Silas True this was by a borrowed power euen in Christs name but Christ did raise himselfe which is more then to raise others as Prophets did and shall raise others by his owne proper power which argueth him to be more then a man not as an instrument but as a principall Efficient Tim. For what reasons was it needfull for him to bee a verie God that should be our Sauiour Silas For these Reasons First that he might giue full merit to the dooinges and sufferings of his manhood for a meere creature cannot merit of the Creator God Secondly that in his sufferinges which of it selfe hee might support his man-hoode could not beare such a waight of wrath as fell vppon him Thirdly that hee might giue his spirit to the elect to sanctifie them for the spirit being God none but God could giue him Fourthly that he might raise vp himselfe from the dead and all his members with him at the last and great day Fiftly that hee might bee a maintainer of that saluation which hee hath purchased and a Protector of his people for euer therefore his members trust in him and call vpon him which were a grieuous sinne if he were but a meere man for cursed is hee that maketh Flesh his arme Tim. What Vse is to be made of this truth Silas First it serueth to stirre vp our thankfulnesse towards God who hath giuen vs such a mightie Redeemer Luke 1 32. Secondly it should cause vs to put our whole affiance in him against all dangers and enemies bodily and spiritual Psal 2. verse last Lastly to be obedient to his voice speaking to vs in his word seeing he is that mighty God able to punnish all disobedience Acts 3 13. Heb. 2 2. and 4. Tim. What is meant by the Apostleship Silas The guift or faculty of that calling to be an Apostle secondly to be able to teach the church both which he had immediately from Christ. Tim. Why is it called Grace Sil. Because it is freely giuen him not onely without but against all desert and merit from the meere goodwill and fauour of God at the time of his conuersion by grace and togither with it Tim. Of whom did he receiue this Grace Sil. Of Christ immediately who both called and furnished him with authority and guifts euen then when hee went about to persecute and oppresse the Church that hee might be to the praise of his glorious grace Tim. To what end did he receiue it Silas To a twofold end and purpose First it is in respect of men to draw them by the inward work of the spirit ioyned to his preaching to beleeue and obey the Gospell of Christ. Secondly in respect of Christ that his name may be glorified by the calling and submission of many soules to his Doctrine acknowledging him for their Sauiour and GOD who before serued dumbe Idols as they were led Tim. Towards whom did Paul exercise his Apostleship Silas Especially towards the Gentiles amongest whom Christ was mightie by his Ministerie as by Peter he was mightie amongst the Iewes Gal. 2. 7. Tim. What do ye learne out of all this Silas That the guift and function of the Ministery are Christs free guift secondly that the vse of them is to be referred vnto the honour of Christ by winning men to beleeue and acknowledge him for they Sauiour by calling vpon his name and being called after his name Christians of Christ thirdly that Christ is a common Sauiour of Iewes and Gentiles which beleeue so as the difference of nations is taken away Acts 10 31 32. Tim. What are we to learne for our instruction and aedification out of the 6. Verse Sil. These foure things first that Paul doth wisely draw the Romanes with compasse and ranke of them to whom his commission as an Apostle did appertaine both to put from himselfe the suspition of a curious busie bodie and to make them more willing to receiue him being sent to them with authority to be their Instructer Also to humble the pride of the
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
of some learned Philosophers as Scneca Plato c. or that ciuil iudgement of certaine Law-giuers condemning to punishmēts vices which themselues did but from the vniuersall iudgement which is in al men naturally and bindeth all Sithence all men doe condemn themselues yea euen for such things as they blame in others yet themselues do them it followcth that euery one without all excuse is guilty in the iudgment of GOD and therefore cannot be iustified by their workes The summe of this first verse is thus much ye acknowlodge account them which doe such euils as before spoken off worthy of death yet you your selues do know that either in whole or in part priuately or publikely ye do such thinges therefore in your owne iudgement you are condemned whatsoeuer ye doe pretend for your excuse Paul by an Apostrophe directeth his speech vnto one man to shewe thereby that it is the condition and case of euery one for there is none liuing but must approue that iudgement of GOD in Verse 23. and which doeth not many things against it euen by the witnesse of his owne conscience The parts then of this Chapter be principally these two First by a new reason he proueth that Heathen men cannot be iustified by their workes Verse 1 2. Secondly hee remoueth and answereth both the generall pretences and excuses of all men Verse 3 vnto Ver. 12. and the spcial allegations first of the Getiles frō ve 12. vntil 17. Secondly of the Iewes from Ver. 17. to the end of the Chapter Tim. Doth the Apostle speake against all iudging of others Sil. Nothing lesse for there is great vse of both publike iudgement and priuate the vse of publike iudging is the preseruation of humane 〈◊〉 which consisteth in the defence of good men and punishing euill men by the sword of the magistrate Also the vse of priuate iudging is to reclaime tractable sinners and to make obstinate sinners inexcusable Tim. What things may stay vs from the hard iudging of others when they haue falne Silas These Meditations First that happily wee haue done the same offence or else we may do it heereafter Gal. 6 1. or if we do it not it is because we are not tempted to it Also that some other way wee haue offended as greeuously or may heereafter Also all hasty vncharitable and curious ludgements are for bidden by our Sauiour Christ in Math. 7 1. Tim. How doeth the Apostle meane that those that condemne others do the same things Tim. The meaning may bee this First that they did transgresse the Law of God as others did though not alwayes in such crimes Secondly they did those things secretly in the motion of their minde which others did outwardly in the action of their life Tim. What was the instruction from hence Sil. That it is the note of an Hypocrite to beare with his owne faults and to be sharpe against others This is proued by Mat. 7 34. and 23. also by the example of the Pharisies Tim. Whence commeth this Silas First from blindnesse that they discerne not their owne sinnes Secondly from malice which they beare to other mens persons Thirdly from curiositie in prying too neare into others faultes for by this policie Satan keepeth them from reforming themselues by bufying them too much in censuring of others therefore in the reprouing of sinne wee are thus to proceede to begin with our selues and to bee more seuere with our owne sins then with other mens Tim. What Reasons of this duty Silas First from the commandement of the word the righteous man first accuseth himselfe Secondly because euerie man knoweth himselfe aud ought to haue more care of himselfe Thirdly our selues being rectified and amended then in our admonition towards others wee shall deale more wisely and charitably with hope also of better successe towardes our Neighbour and more comfort to our selues Tim. Do you take it to be vtterly vnlawfull for any man to iudge or censure another of that Vice whereof hee himselfe is culpable Sil. If he which censureth or giueth sentence against another for that wherein he is commonly known to be faulty then he doth giue offence vnto others and cause them to thinke him an Hypocrite Howbeit if he bee a publicke person he offendeth neither against his office nor the Lawes which require sentence against malefactors if he be a priuate man he offendeth not against his Brother whom hee hath iustly blamed saue by being a scandall to him and being an occasion to him to continue still in his sinne because he seeth his reproouer doe such things which he would not do if he thought them euill Tim. What further instruction may this first verse affoorde vnto vs Silas Namely this That all men are held guiltie before God euen by force of selfe-iudgement or in-bred conscience The reason is euery man doth something which he knoweth to be euill and to deserue Gods vengeance either he committeth some outward and odious fault for which not himselfe alone but the worlde can censure him or howsoeuer he so suppresse his passions of wrath enuy reuenge hatred couetousnesse ambition pride c. as they doe not breake out as pussles and botches in his face and hands yet they boile within and like sparkles out of a furnace so there rise vp out of the corrupt and vncleane soule many noysome lustes and desires whereof they cannot be ignorant in whom they be Socrates one of the best mannered Philosophers could say that by nature hee was incontinent though by Philosophy he brideled that affection from running into action The vse of this instruction is twofold First it stoppeth the mouth of all Iusticiaries which seeke to establish a righteousnesse by their owne workes as if they could stand iust before God and by their owne deeds whereas euery man hath his owne heart to condemne him and therefore God much more to iudge him as guilty of doing one thing amisse or other or many things rather Whereas an absolute freedom from all faults is required in him who will bee pronounced righteous by his owne doings Secondly heere is an admonition for all men but chiefly for such as haue authority to gouerne and iudge other that they be verie carefull to auoide what may be to become selfe-condemners and Iudgers by failing in such matters as by their place and office they are driuen to sentence and punish in their inferiours For it is a thing full of dishonestie and scandall when a man may worthily haue it replied vnto him Physitian heale thy selfe DIAL II. Verse 2 3. But we know that the iudgement of God is according to truth against them which commit such thinges and thinkest thou this O Man that condemnest them which do such things and doest the same that thou shalt escape the iudgement of God Tim. VVHat is the drift of this Text Sil. To reproue those which stoode vpon mens iudgements and neglected Gods iudgement that is they thought all well so long as men
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
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
vnto vs to send him at a time when a floode of wickednesse had ouerflowed all Thirdly that there is a fit time for euerie work of God which should teach men to waite vpon God Eccles. 3 1. Tim. Where unto gaue he Christ for vs Sil. Vnto death which was a dissolution of his bodie and soule ioyned with the curse of God Galath 3 13. Of this death there was great neede For Gods Iustice had decreed it his word foretolde it the sacrifices prefigured it the foulenesse of mans sin deseruing it Christ willingly suffered it man was sufficiently redeemed by it and God greatly glorified by it Tim. What vse heereof Silas It sheweth vs the greatnesse of mans sinne and of Christs loue of Satans malice and of Gods Iustice of Popish blindnesse and corruption which teach some sinnes so light and veniall as asprinkling of holy-water and ashes will purge them DIAL VII Verse 7 8. Doubtlesse one will scarce die for a Righteous man but yet for a good man one dare dye but God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Tim. VVHat is the drift of this Text Silas To set foorth and extoll the loue of God towardes vs by a comparison of the lesse with the greater The sum of this comparison is this There is scarse any mans loue so great as that he will die for a iust person though hee bee also good and profitable vnto him how great then was that loue that moued God to giue his Son to death for vs which were sinners and his enemies From whence the Apostle doth gather that if Gods loue bee such as our sinnes before we did beleeue and whiles we were enemies could not hinder him from giuing his son to die much lesse shall those sins which wee do afterwards be able to hurt our saluation therefore the hope which the godly haue in God cannot make them ashamed Tim. What he the parts of the comparison contained in this Text Silas Two First a proposition verse 7. Secondly an application verse 8. Tim. What is heere meant by righteous Sil. Not a iust matter or cause but a iust man as is to be seene both by the 6. and 8. verses where hee vseth words noting persons Tim. What difference is there betweene a iust man and a goodman Silas Some vnderstand a good man to be Christ for whom Martyrs dyed Others by a good man vnderstand one who is profitable to vs this is most probable Others put righteous and good both for one thing Tim. Why doth the Apostle say It may bee one dare dye for a goodman Si. Either for that if any did die for others it were more for their owne sake then for another mans sake or else for that he neuer found nor knew any such example As if he should say it may be but for my part I knowe of none that euer did so Tim. What instruction now doe ye gather from these first words Sil. That a mans life is a deare and precious thing for seeing so few are found that will giue their life for righteous men this sheweth that men holde their liues in very greataccount Tim. What doth this put vs in mind of Sil. Surely of thus much that the charity of the best men is faint and faulty because the Apostle knew none whose loue had carried them so farre as to die for their brethren whereas we ought to do so 1 Iohn 3 16. Tim. Can ye tell vs of none that haue aduentured their lines for others sake Sil. Yea the Apostle Paul as he witnefleth of himselfe 2 Corinth 12 13. also Aquila and Priscilla Rom 16 4. and the Martyres This was great charity but yet not to bee compared with the charity of Christ which he shewed towards vs. Tim. One would thinke that it did rather exceed his loue for it is a greater matter for a meere man to dye then for him that is more then a man hrist could take vp his life againe and so could not other men resume theirs Sil. The charity of Christ yet far exceedeth that other for first Christ is of more dignity by farre then any man therefore his life by far more worth then ours Secondly the loue towards sinners is far more then that loue which is towards good men for that is free from all selfe respect and therefore is the more pure lone Tim. What instructions gather ye from hence Sil. That the loue of Christ to his Church far surmounteth all the loue of al men towards men Tim. What vse is to be made of this 〈◊〉 singular loue Sil. First it serueth for confirmation that hee will not cast out and condemne such as he hath thus loued as verse 10. Secondly it serueth for imitation for it Christ so loued vs wee ought also to loue one another Iohn 15 12. 1 Iohn 3 16. This is the marke we must aime at and wherin we come short we ought to be sorry and amend Tim. But when the Apostle sayth Christ dyed for vs while wee were yet sinners hath his death brought this to passe that we are now no more sinners Sil. After wee beleeue that Christ dyed for vs and are regenerate by his Spirit we haue sinne still but we are not any longer to be called sinners because that now our sins by forgiuenesse are blotted out and that which remaineth still in our nature it raigneth not and the denomination of a person or thing is euer from that which is more excellent and worthy But here the Apostle meaneth by sinners such as be vnder the guilt and dominion of sinne as al men are before faith Tim. What could God see in vs then to moue him to loue vs Sil. First he saw in vs his own creation which he loued with a generall loue as he doth all the works of his hands Secondly he saw in vs much misery through sinne and this made him loue vs with a pittifull loue Thirdly her loued his elect being yet sinners in that he purposed in himselfe to call and iustifie them in due time And nowe lastly hauing grafted his elect in his Sonne by faith and instified them he loueth them actually hauing set his owne image in them Tim. You hold then that there are seuer all degrees and kinds of Gods loue euen towards his 〈◊〉 Sil. There be so for hee cannot loue his elect with that degree and kinde of loue when they are sinners as he doth after they are now in his Sonne iustified and sanctified for now sinne which bred hatred and enmity is defaced and cast out by remission and holinesse which God loueth is imprinted in them and brought in by renouation DIAL VIII Verses 9 10. Much more then being now iustified by his bloud we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life Tim. VVHat
doth this text contayne Sil. It containes a conclusion drawne from the circumstance of time wherein Christ shewed his loue by dying for vs while yet wee were sinners and enemies the summe whereof is thus much If Christ out of his loue dyed for vs being wicked nowe beeing through faith in his death and bloudshed iustified hee will much more saue vs from eternall punishment Tim. How is this conclusion amplified and enlarged in the 10 verse Sil. By comparing vs with our selues and Christ with himselfe according to diuers estates after this sort Before we beleeued we were sinners vng odly and enemies nowe wee are made friends and iustified Christ once dyed and by his death wroght much for vs now he liueth an eternal life and raigneth with his Father and can doe more for vs for if Christ by his death could doe so much as when wee were enemies to make vs friends and to iustifie vs being vn godly now that we are friends and he is aliue raigning in heauen hee is much more able to bring vs to felicity and glory Tim. Now we haue heard the scope sumnie and order of this text let vs heare the words expounded and tell vs what is heere meant by his bloud and by iustified Sil. By his bloud is meant the whole death and sufferings of our lord whether they were felt in soule or body and by being iustified is to bee acquitted from our sinnes and to bee accounted perfectly iust with God by Christs death and obedience imputed Tim. Doth Christ his obedience to death Iustifie vs alone without any other thing Silas Wheresoeuer iustification is spoken of there Christ and his bloud or death if faith bee not named are to be vnderstood with respect to faith which apprehends and applies it and on the contrary where faith is named and not Christ it hath reference to Christ. This doth appeare to be so first by those plaine places where it is said we are iustified by faith in Christ. Secondly by comparing Gen. 12 3. and Gal. 3 8. together also in this present Text in the particle Now which implieth that before while they were vngodly and vnbeleeuers they were not iustified Tim. What then do ye thinke the meaning of these wordes to bee Silas Thus much wee are iustified that is wee are freed from the guilt of our sinnes and accepted for righteous with God by his bloud that is through faith whereby we beleeue the bloud of Christ to bee shed to death for vs and those other thinges which he suffered to be suffered for our sinnes Tim. What is meant heere by wrath Silas Not onely all iudgements heere inflicted vpon the vnrepentant world but an eternall paine or punishment in the world to come proceeding from a iust and wrathfull God offended with mans sinne Tim. What learne we by this Sil. Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destruction of his creature but to feare it more then Hell for Gods wrath and displeasure is the greatest euill Tim. What is meant by being saued Silas Two things first our deliuery from the gulfe of perdition Secondly the keeping or preseruing of the faithfull vnto heauenly blisse Tim. But we are saued when we first beleeue and haue our sinnes forgiuen vs and are regenerated by the spirite of Christ as Christ said to Zacheus at his conuersion This day saluation is come to thine house Luke 19. Silas True that is the beginning but Paul speaketh heere of the toppe and perfection of our saluation which is the glorifying of vs in Heauen Tim. What learne we from this Silas That both the entrance and end the first beginning and last consummation of our saluation is from Christ by faith therefore they rob Christ of his glory which attribute any part of their saluatiō to any other as all sects doe saue true Christians Tim. What things were considered in the tenth verse Sil. A three-fold estate of Gods Children the first is of corruption they were enemies The second is of Grace they are iustified and reconciled The third is of Glory they shall be saued There is a fourth not named heere to wit the estate of innocency by creation Euery true Child of God must passe through all these Tim. What else is to be considered heere Sil. A two-sold estate of Christ one of humiliation he was dead the secōd of exaltation he now liueth In the former estate Christ merited for vs as our High-Priest in the latter he effecteth and applieth vnto vs all his merites as a King daily working and bringing vs towards the saluation once merited Tim. What doe ye gather from this Sil. This comforte that true beleeuers which haue their sinnes forgiuen them by Christ they haue good hope that they shall certainly bee saued the reason is plaine for if Christ by the merit of his death being beleeued in could set the elect being enemies in the estate of saluation now that he liueth surely hee is able by his power to set them being friends and reconciled in the possession of saluation Secondly from hence are reproued such as say that true beleeuers may fall from grace and perish also such as teach that they ought continually to doubt of their saluation as the Papists do teach Lastly it reproueth Gods Children which doe yeeld to doubtings of their owne saluation For this is an iniury vnto Christ as if he were not strong enough to saue them whom he was sufficient to reconcile This is a most excellent place for the infallible not probable and coniecturall as Romanists speake certainty of glory and perseuerance in grace Lastly wee are taught by example of our heauenly Father to make atonement with our enemies DIAL IX Verse 11. And not so onely but we reioyce concerning God by Iesus Christ our Lord by whom we haue receiued the attonement Tim. WHat doth this Text offer vnto vs Silas An amplification of that which was said before in the thirde verse of this Chapter to which it must be 〈◊〉 after this sort He had said verse second We reioyce vnder the hope of glory Then verse third he added a correction Not so but we reioyce also in tribulations now in the eleuenth verse he ioyneth a third member of glorying or reioycing not onely so but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much seeing we haue God reconciled vnto vs by Christ euen vnto our certaine and assured saluation in heauen wee reioyce not in our hope of glorie to come nor in afflictions present but especially in the knowledge Faith of this great grace and fauour of God the father vnto vs through his Sonne Tim. What be the parts of this Text Silas First a dutie to reioyce Secondly the cause heereof because God is reconciled and become our Father in Christ. Thirdly the meanes how we attaine this reconcilement in that we receiue it to wit by our faith in
Fourthly the destruction of Sodom 19 24. Fiftly the drowning of the Egyptians Exod. 14 27 28. al which hapned for sinne Tim. What other examples can ye giue to proue this that sin was imputed Silas The death of infants as well as of men of yeares which plainly proueth all men to haue bin sinners and guilty before the Law of Moyses Tim. What learne ye by this that sinne and death doe vnseparably follow one the other Silas That death came in not by creation but by corruption Secondly that if men accompt death terrible they should not thinke sleightly of sin the breeder of it Tim. What meaneth this which is saide heere That death raigned from Adam to Moyses Silas Heereby hee signifieth the force and power of death to bee exceeding great bearing all men downe before it as a mighty King dooth subdue such as rise against him Tim. How long doth the raign of death continue and last Silas Not from Adam till Moyses onely but till the end of the world Tim. Ouer whom doth death exercise his power and kingdome Sil. Ouer all both olde and young none exempted Infants nor men Tim. Yet the Apostle saith of some that they shall not dye but be changed Cor. 15 52. Sil. True yet that change shall bee instead of death to them Secondly this is the condition of all men that through sinne they are subiect to death God may priuiledge whom he will as Enoch and Elias Tim. Whence got death this power Sil. Through mans sinne according to Gods decree Tim. What learne ye heereby Sil. That there is a necessity for al men once to come vnto death Tim. But the faithful haue their sinnes forgiuen them how is it then that they dye Sil. Yet sinne is still in them whence commeth death to them not as a part of the curse for sinne but as an entrance into heauenly blisse whither they cannot come but by death so as they are freed from the hurt which death brings but not from the necessity of dying Tim. What should this teach Sil. That all men are so to make account of death as they doe prepare continually for it and arme themselues continually against the fear of it by keeping faith and a good conscience Tim. You saide that death raigned ouer Infants tell vs by what words are infants described Sil. That they sinned not after that maner that Adam sinned Tim. What meaneth this Sil. That they are free from voluntary and actual sins as in respect of their owne persons Tim. What sin then haue Infants to procure death Sil. Their byrth-sinne or originall corruption which they draw from their Parents by propagation Tim. What is to be gathered hence for our instruction That parents haue cause to mourne for sinne in their young children as well as for their owne Secondly that in the death of their children they consider not so much the losse as the cause which is sinne which would keepe them from impatiencie serue to humble them Thirdly that there is diuers kindes of sinne to wit voluntary inuoluntary originall actuall Moreouer that all sinne is equall thus farre as to deserue death though in other respects vnequall Tim. What will follow of this Silas That God is no respecter of persons young or olde all are one with him Tim. Yet sinnes are not euery way equall Sil. No For there is difference in the degree both of the offence and of the punishment some more heynous then others some to be more grieuously punished then others Tim. What should this worke Silas It should be a bridle to wicked ones to refraine from sinne as much as they can thereby at least to lessen their paine Also a Curbe euen to the godly whose sins howsoeuer pardoned so as they shall not dye eternally for them yet sorer temporall punishments are inflicted as their sinnes be greater As is to be seene in Dauids example who had many smartfull blowes for his very shamefull falles DIALOGVE XII Verse 14 15. Which was the figure of him that was to come But yet the gift is not so as is the offence For if by the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many Tim. VVWhat doth this Text containe Silas Two things First the similitude or like nes between Adam and Christ which was the tipe or figure Secondly the dissimilitude or vnlikenes betwixt them but yet the gift is not so Tim. What is meant by him that was to come Silas First Adams posterity as some iudge and then the meaning is all they should be sinners as he was Secondly Iesus Christ who in respect of Adam sinning was to come this is the truth Tim. In what meaning is Adam said to be a tipe or figure of Christ Silas Some take it thus that as Christ is an example to such as willingly obey God so Adam was an example to so many as sinne and disobey willingly this sauours of Pelagianisme as if sinne came by imitation and not by propagation Tim. How then do ye take Adam to be a figure of Christ Silas In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne Heerein hee was a figure or a Tipe of the second Adam the man Christ Iesus in respect of the like force in him to deriue into his members eternall life by his righteousnesse imputed to their faith Tim. Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus Silas As Adam by his sinne was the cause of death to all men though they did not eate of the forbidden tree so Iesus Christ was made righteousnesse to beleeuers though them-selues had wrought no righteousnesse Heerein was Adam a figure of Christ. Tim. But it may appeare that this is rather a difference and vnlikenesse then a likenesse Sil. True it is so if you take it particularly but not if it be taken generally that is that as Adam meriteth death for his so Christ meriteth life for his that is to take it generally but particularly there is great oddes for grace righteousnesse and life came by Christ Sinne death and damnation by Adam Also Adam by generation of the flesh poureth euill things into men Christ by faith poureth good things into his members Tim. What vse can ye make of this Silas It serueth to confute both Iew and Papist the one for thinking that one Christ cannot bee the redeemer of the whole world whereas it is of them confessed that the whole world was corrupt by one Adam the other for denying that we are iust before God by the obedience of another to wit of Christ yet all men bee made vniust by the disobedience of another to wit of Adam and why not that as well as this De similibus simile iudicium parium par est ratio Tim. What do ye
to wit by the receiuing it with the hand of faith Secondly that this we get by Christ that we shall raigne in life not onely here by grace but be heirs of a glorious kingdome in heauen and so our happinesse by Christ exceeds that which we lost in Adam Tim. What do ye note here where it is said sin and death raygned by Adam Sil. That not onely they entred vpon all men but mightily raigned ouer them so to haue a predominant power Tim. What is it for sin and death to raigne Sil. To rule in men and as a King to subdue them to the lusts of sinne so as they can doe nothing but what sin will neither can they goe a foote from death but all they doe euen their go odlicst workes tend to death and condemnation for all deeds how glorious soeuer in shew yet are but gorgeous sins in men vnregenerated Tim. Is this the condition of all men before Christ be rereceyued by fayth Sil. It is so euen the elect of God are vassals to sin and to their corrupt lusts which worke in them to destruction so as their fairest workes are deadly and damnable Ephe. 2. 2 3 12. Titus 3 3. Rom. 5 6. Tim. What followes hereof Sil. That the elect before they beleeue are so farre off from beeing iustified as they bee in most miserable case slaues to sinne and death in bondage to Sathan which should worke in such as are vnder the kingdome of sinne and death to let them see what great cause they haue to looke after a Christ and Sauiour Tim. But how shall men know they stick in the power of sin and death Sil. By these two marks first if neuer they felt the bondage of sinne nor suspected the flauery of it Secondly if they do not taste the sweetnes of their liberty and reioyce in it aboue all things Tim. What should it woorke in such as are brought out of this raygne Syl. A continuall thankfulnesse to Christ expressed by a care neuer to look back to the seruice of sin from which they are so graciously freed Tim. What is meant by that righteousnes Sylas By an excellency he noteth the righteousnesse of Christ Iesus Tim. How manyfold is his righteousnes Sylas Twofold first essential as he is God Iehouah our righteousnes Ier 23 6. that is his deity or diuine essence which is righteousnes it selfe and giuer of righteousnes to other creatures Secondly accidentall which belongs to his manhoode and is inherent in the man Christ or in his humanity as a quality this accidental righteousnes which is a quality is twofold first an habit of most perfect vprightnes and holines infused into his humane nature euen from the moment of his conception by the holy Ghost This is opposed or set against the corruption of our nature of the imputation whereof at the eight Chapter is spoken at large The second is the most absolute Iustice and obedience which hee performed in the actions of his life and sufferings of his death this is the effect or fruite of the former habit it is distinguished of Diuines into actiue righteousnesse consisting in the fulfilling the workes commanded in the morall Law or passiue righteousnesse in suffering obediently the punishment of death for our breach of the Law The imputation of this wee haue heard of in Chapters 4 and 5. vnto the 11. verse and now in this place he entreateth of his actiue righteousnesse as it commeth instead of that guilt of Adams disobedience imputed to his posterity Tim. Why is his righteousnesse called Grace Sil. To note how we come by it that is by free fauour and what our condition is by meanes of it Tim. Why doth he adde aboundance of grace Silas To note that this Grace did ouercome Adams offence for that was but one acte Christs righteousnes consisteth of many actions Secondly that was but one fault his righteousnesse both quits vs from that and all other sinnes and gets vs to be pronounced iust worthy of eternall life And besides all this with that grace of righteousnesse there goeth the reforming of our nature breaking the force of sinne and framing vs againe to Gods Image which cannot be lost as afore hath been saide Tim. But how do we obtaine to this guift of righteousnesse Sil. By our faith receiuing it For it is the proper Office of Faith to receiue Christ and belongs to no other grace whatsoeuer as Iohn 1 12. Rom. 5 11. Galath 3 14. Tim. Is this receiuing necessary Silas So necessary as without it Christ and his perfect righteousnes cannot profit vs no more then cloaths not put on or meate not taken into the stomacke or a great guift neuer receiued Tim. Is there in this behalfe any difference betweene Christ and Adam Silas There is so and very great for beeing all in Adams loynes when he sinned we sinned with him and so euery one at the instant of our conception are corrupted by sinne whereas though Christ were promised from the beginning and had suffered death long since yet it doth not benefit vs till we do beleeue and receiue him Tim. What should this admonish vs of Silas That great neede there is that euery one labour for this true faith Secondly the blessed estate they bee in which haue it for they haue receiued Christ and his righteousnesse vnto life eternal by which assurance they be armed against doubtings Tim. When it is heere saide That such as receyued Christ shall raigne in life What is meant by life Silas That spirituall life of grace whereby the beleeuing soule now liues to God which heereafter it shal liue with him in glory Tim. What is meant by raigne in life Sil. When the righteousnesse and grace of Christ so beareth sway and ruleth in the soule as though one haue still many sins yet he standeth against their motions and feares not the guilt and danger of them and so is brought at last to saluation Tim. What learne ye now from this place Silas That these fiue things are knit together Christ Righteousnesse Grace Faith and Life haue one haue all lacke one lacke all Secondly that the Grace and righteousnesse of Christ hath set beleeuers in better condition for happinesse then they lost by Adams fault First because that was chaungeable this is permanent this word shall raigne noting perpetuity and euerlastingnesse Secondly that was to bee enjoyed in earth euen in Paradise this in the kingdome of heauen noted in the worde Raigne where God hath his seate and throne and raignes in glory there shall beleeuers raign likewise For they shall sit on thrones euen as Christ shal sit vpon a throne DIAL XV. Verses 18 19. Likewise then as by the offence of one the fault came on all men to condemnation so by the Iustifying of one the benefit abounded towardes all men to Iustification of life For as by one mans disobedience many were made sinners so by the obedience of that one many shall bee made
Righteous Tim. WHat doth this Scripture containe Silas First a rehearsall of the comparison betweene Adam and Christ begun in the twelfth verse Secondly a laying forth the ground of this whole comparison Tim. Declare the comparison as it is rehearsed in the 18. Verse Silas As by the offence of one Adam guiltinesse came ouer all men to make them subiect to death so on the contrary part the righteousnesse of Christ imputed to beleeuers through Gods free fauour iustifieth them that they may become partakers of eternal life Or thus as by Adam guiltinesse came on all men to death eternall so by Christ righteousnesse is giuen to all beleeuers vnto life eternall Tim. What is the ground of all this comparison Silas That Adam and Christ by the decree of God are not as two particular persons but as two rootes or stocks or heads of all mankinde that as out of the one springeth sin and death by Nature so out of the other springeth righteousnesse and life by Grace Tim. Whereunto tends all this Silas To make vs to vnderstand that we are iustified not by our owne workes but by Faith in Iesus Christ. For hauing in our selues by meanes of Adams offence guiltinesse death how can our workes iustifie vs and if they do not then Christs his obedience apprehended by faith must be our Iustice before God Tim. Now let vs expound the words and gather instructions What doth he meane heere by the offence of one Silas The sinne of Adam which was but one sinne as himselfe was but one person Tim. What learne yee by this That guiltinesse came on all men to condemnation Sil. That there is not one that came of Adam by naturall generation which escaped the condition of sinne and death Christ onely is exempted who was conceyued by the Holy ghost and not by the seede of man Tim. What do ye obserue heerein Sil. This namely how dreadfull a thing the offence of Gods Iustice is when but one sinne done in a moment could wrap a world of men in euerlasting death and paine Tim. What learne ye heereby That the Iustifying or righteousnes of Christ is set against the offence of one Silas That as the offence is without vs which makes vs all guilty so is the righteousnesse which iustifies vs not in vs but in Christ. Secondly that iustifying is an absoluing or acquitting vs from guilt and condemnation Tim. What meanes he by all men Silas All the Children of God which beleeue whereof there is an vniuersality as there is an vniuersality of the Reprobate Tim. Why doth he ioyne life vnto Iustification Iustification of life Sil. Not onely by the custome of speech peculiar to the Hebrewes but to teach that life is knit to righteousnesse and heereof it is also that faith and life are so often ioyned together because it is by Faith that wee take hold on righteousnesse which bringeth with it life as a proper and necessary effect Tim. What learne yee generally out of the whole 19. verse Sylas That Adam and Christ are not to be considered of as other particular persons bee but as two heades or rootes of all mankind which depend on them Tim. What seuerall and speciall things do ye now learne out of the 19. verse Sylas That Adams offence was disobedience to Gods word Secondly this disobedience ought to be familiarly known and what hurt we get by it therefore by an excellency called that disobedience as exceeding al others both for the quality and effects Thirdly this disobedience is communicated to all men to the making of them sinners which is done by an action called imputation and so it is euery mans owne sin no lesse then Adams Fourthly that distrust or doubting is the roote of all sinne and so to bee greatly taken heed of Adams fall began at doubting that carried him to disobedience Fiftly that wherein we disobey Gods will therein we bewray old Adam whose children wee shewe our selues to bee by our disobedience against Gods blessed commandement Tim. What do ye call disobedyence Sylas It is a vice which causeth vs not to beleeue God promising or threatning nor to obey him forbidding nor commanding either because the commandements be troblesome or because we cannot see the reason of them Tim. Now tell vs what was that whereby righteousnes and life entred into the world Sil. The obedience of Christ Iesus Tim. What is obedience Sil. It is a power by which a godly man is ready to do and to obey the will of God though the reason of it bee not vnderstood nor it appeare to be any way profitable Tim. Wherein did Christ shew his obedience to God Sil. Throughout his whole life doing alwayes in all things what his Father appoynted without any regard of men but especially in his death wherin he submitted himselfe wholy to the will and pleasure of his Father Tim. Is the actiue obedience of Christ in fulfilling the morall law by doing it necessary vnto the iustification of a sinner before God or his passiue obedience in sufferiug death doth it alone iustifie vs for the Scripture ascribeth our purging remission of sins and saluation to his bloud and death in many places it may seem that Christ kept the Law not for vs but for himselfe to make him a meete high Priest Sil. Iustification hath two parts First the forgiuenesse of sinnes secondly the making of vs iust For as we owed vnto God a satisfaction by death for the breach of the Law so we were bound to performe subiection to God with all power of body and soule and all the might of those powers euen from the time of our being Therefore as we needed the passion of our Lord to discharge the first debt of paine and punishment so the other debt of homage and conformity to the will of God was answered in the obedience of his life that so we might not onely escape death but finde an entrance into life eternall which without perfect obedience to the commandement might not bee granted according to the tennor of the Law Doe this and liue Leuit. 18 5. By which words it is plaine that by meere passiue obedience wee could not haue possession of life which is promised to doing all that is required in the Law for euen Christ himselfe by his doing the Law may claime and challenge eternall life and it cannot be denied him in rigor of iustice because hee fulfilled the condition of workes enioyned by the Law and how should we think to haue life without the Law done which not beeing possible by our selues therefore Christs obedience in his life must be imputed to make vs capable of life For seeing euery iote and tittle of the Law must bee done Mat. 5 18. therefore the sum and substance much more Now the summe of the lawe is to loue God with all our harts c. and this cannot be done by vs which are sinners then there must be a translation of the lawe from
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
be Therefore is it tearmed the Ministery of the Spirit and of righteousnesse 2 Cor. 3 8 9. Tim. What are we to learne by this where it is sayd That we are deliuered into this forme Silas Two things First that in our conuersion and freedome from sinne we our selues do nothing towards it at all but suffer God to worke vpon vs as the waxe or clay receiueth the print of the seale or mould themselues doing nothing but suffering the impression only of the Seale or mould Secondly we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules because the image or forme of godlinesse which wee haue from that doctrine receiues continuall decay by our owne negligence and Sathans mallice Hence it is that the Apostle speaking here of the godly Romaines sayeth in the present time that they are deliuered to teach that the worke of our sanctification is not a worke of a day or a yeare or to be perfected by one or two or a few Sermons not till death come Tim. What may this put vs in mind of that the doctrine of the Gospell is the effectual Instrument both to begin and to perfect our deliuerance from sin Sylas It serues to surre vp a great loue vnto the doctrine of the Gospel seeing it is the means of our conuersion Secondly it shews of what great efficacy that doctrin is whē God is pleased to worke by it it can pull our heartes from sinne and knit it vnto God and can make vs be like vnto God who before did beare the Image of Sathan Thirdly wee ought to haue those which bring this doctrine in reuerence and loue acknowledging them and hauing them in singular reputation for their worke sake 1 Thess. 5 13. Their feet euen their basest and foulest parts ought to be beautifull vnto vs. Rom. 10 15. What is the estate then or what will bee the end of such as hate and rise vp against Leus despising prophesy Tim. What manner of obedience is this that the Gospell vseth to worke Sylas It is from the heart that is to say such as is both voluntary and vnfaigned not compulsory and hypocritically and this is a speciall marke whereby to try the truth of our owne conuersion when we finde that wee can willingly and in a good vprightnesse apply our selues to doe these things which be commāded in his word being contrary to our lustes this also must encourage all men which bee conuerred to sticke to the seruice of Christ without looking back seeing they willingly put themselues into it being by his grace of vnwilling made willing DIAL XI Verses 18 19. Being then made free from sin ye are made the seruants of righteousnesse I speake after the manner of men because of the infirmity of your flesh for as ye haue giuen your members c. Tim. VVHat doth this text contayne Sylas Three new reasons to disswade from liuing in the seruice of sin Tim. What is the first reason Sil. Because Christ hauing set them free from the bondage of sin they are not now bound to obey the lusts of it as bondmen and seruants doe giue obedience to their Lords whiles they are their seruants but being once free they do not serue them any more nay now they ouer-rule sinfull lusts or else in vaine they profesle Christianity it is to no purpose to put on the purple kingly robe if there be no man to command so in vaine to professe thy selfe a Christian if thou hast no commaund ouer thy passions and lusts Tim. What is the second reason Sil. They are made the seruants of righteousnesse therefore they must not serue nor obey sin but God this reason may be declared two wayes First by comparison of bodily seruants who are carefull to please their maisters so ought Christians to be being Gods seruants Rom. 14 4. Secondly by consideration of his goodnesse and bounty whome wee serue declared both in the manifolde good things spirituall and corporall which wee haue from him and in those which we further hope for to wit the preseruation and sustentation of our liues in this world and eternall life in heauen with God and his Angels Tim. Let me heare of you what we are to learn by this that he calleth them the seruants of rigteousnesse which bee the seruants of God Silas It helpeth vs to distinguish the true seruants of God from the counterfeit for such as truely serue God haue care to please him by dooing the righteous things which he commandeth in his word Whereas false seruants neglecting his righteous precepts do yet professe themselues to be his seruants and therefore bee his seruants in name onely and not in truth and deed Tim. What is the third Reason Silas The third reason is taken from things which be like or equall as thus The elect before their conuersion diligently serue sinne in doing the lustes thereof therefore being conuerted they must with like diligence serue God in doing his will reucaled in his word Tim. What doe ye consider in this third reason Silas 1. The preface or entrance Secondly a similitude with his parts which setteth downe two parts of Gods seruice 1. subiection 2. warre with sinne Tim. Now shew vnto vs in what words the preface is contained and the meaning of the words Sil. The preface is contained in these words I speake after the manner of men This phrase hath sundry significations one is this I require no harde matter but such as men are able to performe The second is this I require no vniust thing but such as any that hath the reason of a man would grant to be equall and iust Thirdly I speake plainly and familiarly as euery man may easily vnderstand me fetching a similitude from common matters knowne to all men because ye should the better perceiue what I say Of all these expositions the last is best to be allowed of because of that that followeth in the verse where he borroweth his comparison from the worldly affaires of men such as all men by reason and common experience knew and were well acquainted with Tim. What is the cause why the Apostle would teach the Romanes after such a plaine manner by comparisons from easie and homely things Silas Because of the infirmity of their flesh by which is meant their carnall and corrupt vnderstanding which hindereth that they could not receiue heauenly thinges being taught them in profound and exacte manner as appeareth by the example of Nicodemus and also by the words of our Sauiour to him Iohn 3 12. Tim. What were the instructions gathered from hence Sil. Three-fold First it concerns Ministers that they apply themselues in their teaching to the capacitie and rudenesse of their hearers which being rude therefore the plainer we speake the better it is The second concernes hearers for whom it is safest to bee taught with the greatest plainnesse that may be because of the weaknesse of their vnderstanding which
euen in regenerate persons is more carnall then spirituall their blindnesse and ignorance being far more then their sight knowledge Lastly it reprooues such Ministers which teach darkly and couertly affecting obscuritie in matter and in maner of teaching and such people as loue to bee so taught loathing simplicity Tim. Now come to the similitude it selfe and tel vs whence it is fetched Sil. From worldly matters wherein it is vsuall for seruants to serue their seuerall Maisters with like diligence and promptnesse which the Apostle doth thus fit to his purpose It is meete that Christians should bee as willing forward and cheerefull in seruing God nowe they are regenerate as they were in seruing sinne before they were regenerate seeing bodily seruants equally please their Lords Tim. What be the partes of this similitude or comparison Silas Two First a proposition contained in these words As ye haue giuen c. In which words is contayned the conditions of that seruice which the elect yeeld vnto sin while they are naturall men Tim. What conditions do ye obserue in their seruice to sinne Silas These foure First they wholly serued sin Your Members that is to say your selues Secondly they serued sinne with all readinesse and with their whole strength Ye haue giuen that is yee haue willingly presented your selues before sinne as a Seruant before his Lord to do his will Thirdly they did and fulfilled not one but all manner of sinne which is meant heere by vncleannesse and iniquity Fourthly they proceeded went forward from one degree of sinne to another To commit iniquitie whereby is meant the outward work of sin and that they rested not in the inward lust and consent of sin Tim. What doth vncleannesse and iniquity signifie Silas Vnder vncleannesse bee contained sins that tend to our commodity and pleasure and vnder iniquity such sinnes by which we are iniurious and hurtfull vnto our Neighbour Tim. What is the secondpart of this similitude Silas It is an application of the former proposition contained in these wordes So now giue your Members c. Tim. What thinges do ye obserue out of the second part of this reason Sil. These foure things First the elect beeing conuerted are bounde to serue God with the whole man Your Members that is your selues Secondly they must do it with great readinesse and alacrity Now giue Thirdly they must serue God in euery duty Righteousnesse which hath our dutie to man and Holines which hath our dutie to God Lastly they must goe forwards and profit daily in godlinesse and in the seruice of God as they did before in the seruice of sin and wickednesse For there is no standing at a stay Men goe backeward which go not forward in goodnesse and the Nature of sanctifying grace is to grow and encrease to perfection as Scripture and all experience teach vs wherein men may take a true triall of themselues whether they bee led by the spirit of sanctification DIAL XII Verse 20 21. For when ye were the Seruants of sin ye were free from righteousnesse 21. What fruite had ye then in those things whereof ye are now ashamed For the ende of those things is death Tim. VVHat doth this Text containe Sil. Two things First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion verse 20. because they were free from righteousnesse The second part is argumentatiue giuing reason why sinne ought not longer to be serued but resisted rather Tim. What is meant by righteousnesse Silas Not the righteousnes of Christ imputed to beleeuers yet they were free from that also but the righteousnesse of workes which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions and it is Gods Image after which man was made in his creation and restored in his regeneration Tim. What is it to be free from this inherent righteousnes Silas To be vtterly without it and void of it and a stranger from it As before verse 17. to bee free from sin signifieth a cleane riddance and deliuerance from all sin touching guiltinesse and rule of sinne so heere to bee free from righteousnesse is to want it and to bee without it wholly but yet not so as if vnregenerate persons had no kinde of righteousnesse for they haue a ciuill righteousnesse which consists in outward workes beefore men thus wee reade of Paul that as touching the righteousnes of the Law he was vnblameable euen then when hee was a Pharisie Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew That except our righteousnes exceed that which Pharisies haue wee cannot enter into the kingdome of Heauen The righteousnesse then which vnregenerate men are voide of it is Christian righteousnesse which is not in externall duties and obseruation before the world but in purenesse and cleannesse of heart before God Tim. What is the instructions from hence Silas First it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne the cause is for that they are vtterly without righteousnesse or grace which should hinder or stoppe their study and course in sinning As an vntamed Colt runncs headlong hauing no rider or bridle to stay him or as Children grow rude and wanton being without Tutors or guides so they which are free from righteousnesse which should bridle their nature must needs sinne Iustily and horribly Secondly it sheweth the miscrable condition of naturall and vnregenerate persons in that they are stript of all grace and so are wholly bound to sinne and kept vnder the heauy yoke of corrupt lustes The darkest night hath as much light as they haue grace the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue which should breede in all naturall men a desire to be out of this estate and a thankfulnesse in such as are already pulled out Thirdly it serues to confute two sortes of men First such as stand for liberty and freedome of will without grace because wee being before our regeneration altogether bondmen to sinne there cannot be therefore in vs any freedome of will unto goodnesse Secondly such as hold workes preparatiue in naturall men disposing them vnto grace whereas they being free from righteousnesse cannot doe any workes but sinnefull and sinnes seeing they merite death cannot dispose them vnto grace and life Tim. What is the other thing contayned in this text Sylas It is an argument to disswade and draw the godly from the seruice of sinne taken from the fruite of sin in this life which is shame and from the end of it after this life which is eternall death The argument may be thus framed All Christians stand bound to auoyd that which is filthy bringing them shame and that which is harmefull breeding their death but sin if it be serued and obeyed it will
reward As souldiours endure much in hope of victory and spoile and merchants vppon expectation of a commodity in the end also husbandmen labour hald for a good haruest so should Gods children doe to attaine eternall life at last yea somuch the more and rather because of such an excellent and eternall glory in the end DIAL XIIII Verse 23. For the wages of sin is death but the guift of God is eternall life through Iesus Christ our Lord. Tim. WHat doeth this text contayne what is the scope and summe of it Sylas It proues that death followes sinne because it is the wages which is due vnto it and it also proues that life doeth follow good workes yet not so as death comes after sing for this follows by way of iustice but the other by free fauour Tim. What is meant here by sin by wages and by death Silas By sin is meant the corruption of nature beeing the matter and mother of all sinnes and it selfe a sin and by wages is meant properly victuals paid by the 〈◊〉 omaine Emperours to their souldiours as their wages in recompence of their seruice and by death is meant both natural violent and spirituall but especially eternall death all which in diuine iustice be as due to sinne as wages to soldiours Tim. Why is this death called the stipend or wages of sin Silas Because it is rendered as due and paid worthiiy to the merit of such as fight for their lusts euen as souldiours which warred for their Emperours deserued their stipend in that behalfe Tim. What consider ye in eternall death Silas Two things the substance and circumstance the substance of eternall death hath two parts First separation from Gods presence blisse and glory which is called in Scripture the casting out of his kingdome Secondly destruction of body and soule each to haue seuerall torments The circumstances be sixe first the place a pit a dungeon a prison a lake Secondly companions be the Diuels and his Angels and the whole route of the Reprobate Thirdly darkenesse blacker and thicker then that of Egypt there shall bee a continuall night Fourthly eternity euen as long as God endureth for the worme neuer dyeth nor the fire neuer goeth out Fifthly sinfull concurrences as hatred of God blasphemy despaire c. Lastly weeping and gnashing of teeth This wages though it be due to all sinne yet it is not rendred to all sin and sinners because this payment was exacted of Christ in behalfe of all elect beleeuers who are discharged from it in their owne persons Tim. What are the instructions that doe arise from hence Silas Three The first whereof doth concerne the vnrepentant who still serue sinne to warne them that betimes they shake off such a Lord as sinne is which renders such deadly and damnable wages For the performance whereof let them consider these foure thinges First that in respect of their sinnes past it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend Secondly a searching out and particular confession of such sins as haue raigned in them and made them worthy of so deep a punishment Thirdly great care and endeuour to refraine from occasions of such wickednesse in time to come and lastly to aske earnestly of God forgiuenesse through Christ and the grace of true repentance The second instruction doth concerne such as haue repented and left the seruice of sinne they are first to be thankfull to Christ who hath freed them from such a wretched wages due to their sinnes himselfe taking the whole punishment vpon him Secondly it prouokes them to humblenesse to remember what misery they haue escaped Thirdly it doth admonish them neuer to returne againe vnto the seruice of sinne but to study rather how to please such a redeemer which hath for giuen them such a debt after the example of the woman Luke 7 47. who loued much because much was forgiuen her Now the third and last generall instruction is that which concernes all men both good and bad who may learne from hence what a dangerous thing sinne is to which such wofull wages of due doth belong Secondly what a terrible thing Gods iustice is which doth repay such bitter recompence to such as offend against it Thirdly what cause there is for all Christians to tremble at the least motion of sinne in themselues and to auoide al occasions of sinning with all their power Finally this proueth all sinnes in their owne nature to be mortall and none to be veniall for he speaks of sins generally that death is their wages Tim. Tell vs now how he doth proue that eternall life doth belong to good workes Sil. Because the guift of God is eternall life through Iesus Christ our Lord. The which words doe affoorde vs this reason God doth freely giue eternall life to such as liue well and Christ Iesus merited it for them therefore they must at the last be brought to it Tim. But why doth not the Apostle say that eternall life is the wages of righteousnesse as he said before that eternall death is the wages of sinne Sil. If we had perfect righteousnes eternall life should be rendred vnto vs as wages because God hath said Do this and liue but wee haue it not for our owne righteousnesse is vnperfect and therefore in rigor of iustice deserues rather death then life Tim. But ere we goe any further satisfie me I pray you how these words ought to be read Sil. They haue these two seuerall readings first Eternall life is the gift of God and then they teach vs this lesson that eternall life doth follow our good workes and holy life as death followes sinne yet not as a due debt but as a free gift The second reading is thus The grace of God is eternall life and then it hath this meaning that true holinesse which God of his grace and free gift giueth vs is eternall life that is to say leadeth and bringeth vnto eternall life as a way bringeth a man to the place where he would be and as one must passe through the running place to the goale so by holinesse must all true Christians passe vnto life eternall this latter is the fitter and better reading more agreeing vnto the phrase and scope Tim. What doe ye call eternall life Silas The full fruition of celestiall ioyes without any possibility of loosing them so long as God himselfe liues And therefore are they called eternall because there is no end of them and they haue the name of life put vpon them to teach of what great value and price they bee of all earthly things life beeing most pleasant and precious Tim. What instructions are we to learne from hence Silas First we learne that our saluation is Gods free gift both as touching the beginning and end of it and comes not by our merites eyther in whole or in part Secondly Christians must encourage themselues to leade a
godly life notwithstanding all hinderances in their way from themselues from the world and Sathan because a holy life being continued in will at the length bring to a life eternall Thirdly seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life and they which do liue godlily may know that they doe so heereof it followeth that all the godly haue certainty and good assurance of their owne saluation if one may know that he liueth holily thereby he may know that he shall liue happily Tim. Wherefore are these wordes added Through Iesus Christ our Lord Silas To teach vs that all merite is to be sought out of our selues and to be found only in the person of Christ Iesus who by that which hee himselfe hath suffered and done hath fully deserued life eternall for all beleeuers which liue vprightly to whom therefore all praise honour and glory is due Amen For further clearing of this Scripture and hauing a little emptie Paper to fill vp I haue thought it not amis to set downe what our Diuines haue cited out of Antiquity for the sence of this latter clause that to the vnlerned it may appeare what consent is between vs and the Fathers in the Doctrine of grace When we finde life eternall to be called Grace saith Augustine wee haue S. Paul a magnificall defender of Grace Againe he calleth ' Death the Wages of sinne because it is due it is worthily payd it is rendred as a merit But least Iustice should lifte vp it selfe he sayeth not Eternall life is the Wages of it but tearmeth it the Grace of God and he addeth by Iesus our Lord least life should bee sought any other way but by our Mediatour Chrysost. Life eternall is not a retribution of labours but the free guift of God not deserued by vertue but giuen freely Ambros. Such as follow Faith shall haue life euerlasting Theodoretus he saith Grace not reward not by works saith Photinus but by Grace CHAP. VII DIAL I. Verse 1 2 3. Know yee not Brethren for I speake vnto them that know the Law that the Law hath dominion ouer a man as long as he liueth For the womā which is in subiection to a man is bound by the Law to a man while he liueth but if the man be dead she is deliuered from the Law of the Man so then if while the man liueth she taketh another Man she shall be called an Adulteresse But if the man be dead shee is free from the Law so that she is not an Adulteresse though she take another man Timotheus WHat parts may this seauenth Chapter be diuided into and what take you to be the purpose of the Apostle therein Silas The purpose of Paul is to confirme illustrate that Paradox or strange Doctrine propounded in the former Chapter of beeing not vnder the Law but vnder grace which haply some of the Iewes might haue taken as if the Apostle had bin an enemy to the knowledge and obedience of the Law therefore now he sheweth how our freedome from the Law is to be vnderstood and vpon what groundes and reasons it is founded This is shewed and declared by the similitude of ciuill marriage wherein the woman during natural life is obliged to the Husband 1. to be his or to him onely 2. not to depart from him 3. nor to marry with another but the husband being dead she is free being 1. his no more 2. and may without guilt of Adultery marry to another 3. to bring forth fruite to another to the second man So all the elect before new byrth are in bondage to sin to which they bring forth Children that is euill workes by the force of the Lawe but after regeneration the vigour and coaction of the Law ceaseth in part at least and they 1. are free being dead to the Law and 2. married vnto Christ. 3. do now bring forth good workes as children to God Paul exemplieth in the woman rather then in the man because her Obligation and bond is straighter toward the man then of him toward her for by the Lawe the man was suffered to giue a Bill of Diuorce to the woman so was it not on the contrary also because his meaning was to compare vs to the wife The Chapter consisteth of three parts The first setteth out our liberty from the Law and proueth it by 3. reasons in verse 1 2 3 4 5 6. Secondly he aunswereth certaine obiections made against the Law which he excuseth and commendeth by the manifest and necessarie effects also by the properties and Nature of the Law all this in his owne person Thirdly the spirituall combate betweene grace consenting to the Law and flesh or corruption resisting the Lawe is described in his owne example both touching the fight and battell and the yssue or end of it Tim. What be the parts of this similitude Silas They be two First a proposition in three Verses Secondly an application in the fourth verse The proposition is thus that the Law bindeth a man so long as he liueth the which is amplified two wayes First by the testimony of the Romanes themselues of whom hee saith they knew the truth of it Tim. What are wee to learne from the first proofe of the proposition Silas First the wisedome of the Apostle in preuenting the offence of the conuerted Iewes to whom hee wrote not onely by a louing Title in calling them Brethred but by attributing the knowledge of the Law to them and by taking vpon him the defence of the Lawe Secondly Gods people ought not to bee ignoraunt of Gods Law for it doth both helpe the teachers to speak to a people endued with knowledge and the people to know those things whereof their teachers speake Tim. What is the vse of this Silas It reproueth such as lacke knowledge and labour not for it as being iniurious both to themselues to their teachers Secondly it must stirre vp all men to endeauour to encrease in knowledge as they doe desire their owne profiting or the ease and comforte of their teachers Lastly it warneth Ministers by Paules example in their teaching to preuent offences and to speake wisely Tim. What is the other way by which hee doth explaine the proposition Silas By the example of marriage whereby the wife is linkt vnto her husband and is not free till death so as if she marry another while he liues she commits adultery but he being dead she is free to marry to whom shee will that shee may bring foorth to her new husband Euen so our first husband to wit sinnefull corruption by the Lawe irritating and prouoking it brought foorth euill workes as Children to death but our corruption being mortified by the death of Christ wee are dead to the Law and it is dead to vs as the vigor of sin hauing now no force to engender or encrease sin in vs so as we are free to passe ouer and
to marry our selues to Christ as to a new husband by his spirit to bring foorth good works as fruites to God Tim. What thinges are we to learne from this example of Mariage Sil. First that the bond of Mariage is exceeding strickt which nothing but death can dissolue and breake True it is that Adultery doth breake the knot of marriage and the Iewes gaue vnto their wiues bils of diuorse by permission to auoid an inconuenience yet the Apostle doth truely say of the wife that she is bound till death because he speaketh of a marriage well ruled and rightly gouerned wherein nothing hath force to loose the knot saue death Marriage by Gods institution which Paul heere respecteth was to continue so long as life lasteth Gen. 2. Tim. Whereof should this put vs in mind Silas Of the exceeding great care that both Parents and Children-should haue about the entring into this estate of marriage which doth oblige and tie persons euen till death that which is but once to be done lasts for the space of life carying continual weale or woe with it had neede long to be thought of before it bee done rashnesse is the mother of late repentance in marriage especially therefore be wise Tim. What other thing is to be learned out of this example Silas That the woman being married hath not power ouer her owne body which by the Law of marriage is subiect to her husband for lawfull begetting of Children Therefore if she withdraw her body from her husband and giue it to another man shee committeth that most odious and most dangerous sinne of Adultery so doth the man likewise if he giue the power of his body for generation to any other saue vnto his wife but if so be that adultery bee committed by either partie seeing the offending partie by Gods law ought to dye and is ciuilly dead therefore the innocent party by vertue of the Law is free to marry where they will the knotte of marriage being loosed Mat. 5. 32 and 19. 9. Also heere we learne the lawfulnesse of second marriages Lastly that the law doth rule ouer the liuing onely not at all ouer the dead because the liuing can keepe or breake it so cannot the dead DIAL II. Verse 4. Euen so yee also my Brethren are dead as concerning the Law by the body of Christ that ye should be coupled to another euen vnto him that is raised from the dead that we should bring foorth fruites to God Tim. VVHat doth this Text containe Silas An application of the former example contained in these words So ye my Brethren are dead vnto the Law The summe whereof before beeing deliuered more at large may be contracted into these few words As the wife is free to marry to another her former husband beeing dead so the lawe and sinne beeing dead through the death of Christ the beleeuers are free to ioyne themselues vnto Christ raised vp againe as vnto a second husband by his Spirit to bee made fruitefull in good workes as before they had beene full of sinnefull workes while they were subiect to the coaction and prouocation of the Law Tim. What be the parts of this application Silas Foure First the freedome of beleeuers from sinne their first husband Secondly the meanes thereof to wit the body of Christ crucified Thirdly the end of this freedome that they may marry vnto Christ beeing raised from the dead Fourthly the effects of this marriage the bringing foorth fruites to God Tim. Now expound the wordes and tell vs why he calleth the Iewes his brethren Sil. First they were his kinsmen according to the flesh and such are called brethren in Scripture Secondly they were of the same profession and Religion beeing common worshippers of one true God Tim. What meaneth this when he saith ye are dead to the Law Silas Thus much as if hee had said ye are mortified or dead to sinne or sinne is extinct as touching the dominion and power which it was wont to haue ouer you in regard whereof the law cannot now exercise his force eyther to condemne vs as guilty or to constraine vs vnto sinne Therefore ye are dead in respect of the Law by the mortification of your sinnes so as the law cannot be the vigor and strength of sin as heeretofore it was wont to doe Tim. Why doth hee not rather say the Law is dead to you then you are dead to the Law Silas Because of the infirmity of the weake Iewes which dwelt at Rome who attributing too much vnto the Law would haue beene offended with that speech yet he saith that which is all one for it is sinne by which the Law hath force to condemne men and which is encreased and stirred vp in vnregenerate men by the prohibitions of the Law Therefore sinne beeing mortified and we spiritually dead to it the Law hath thereby lost all his force both of accusing vs and prouoking vs vnto sinne Eyther party beeing dead man or woman the bond of marriage is dissolued also see verse 6. Tim. But while wee liue heere sinne doth still liue in vs and we shall still haue vse of the law why than doth the Apostle say we are dead in respect of the law and sin Silas The Apostle in this phrase hath respect vnto that which one day Christians doe hope shall be to wit that their sin which is partly mortified and dead in them shall be perfectly dead and pluckt vp by the roots in the mean space there are still in the best men many things to be reprooued by the law to be lamented for and to bee amended and reformed according to the rules of the lawe but the law as it is the force of sin to encrease it so it is taken away as also touching the curse it is abolished to the beleeuers and concerning the strict obseruation whereuppon followeth malediction Tim. What instructions are we to learne now from the first words of the text thus opened and declared Sylas Two first they set before vs the marke that al our life long wee are to ayme at that is carefully to suppresse and mortifie our sinfull lusts for this is a worke not of one day or one yeare Secondly as any Christian gets power to mortifie his lusts and goes on still so to doe let him assure himselfe that hee is so much the further off from the condemnation and rigour of the lawe and so much neerer to Christ and heauenly blessednes Tim. By what meanes are the faithfull dead to sinne and to the law Sil. By the body of Christ crucified and raysed againe from the dead for wee are said to bee dead to sinne by the body of Christ dead and crucified in as much as the body of Christ fastned vpon the crosse hath merited and obtained for beleeuers remission of all their sins and the Holy Ghost also by whose vertue in dwelling sin is dayly mortified and maistered in them
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
are not vnder the law he doeth now purpose to auoyde offence and for larger instruction to lay forth the true vse of the lawe both in respect of men vnregenerate and regenerate the vse of the law touching men vnregenerate is threefold First the true knowledge of sin which is shewed vs by the law this is in the seauenth verse Secondly the encrease or irritation of sin in the eight verse Thirdly death or the sence of Gods anger for sin in the 9. verse and other verses following Tim. How doeth the Apostle enter into this treatise to extoll and commend the vse of the law Sylas By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse vnto which in this verse hee doeth make an answere so as the parts of this text be two The first is an obiection moued by way of question in these wordes What shall we say then is the lawe sin The second is a replication or answere in the wordes following God forbid c. Tim. Tell vs nowe the summe of this obiection and from whence did it arise Silas The Summe is thus much Is the Law the cause of sinne For this is the meaning of these words Is the Law sinne that is to say doth the Law beget it bring it forth and leade vs vnto sin This obiection ariseth from this that Paul had taught that the affections of sinne were by the Law verse 5. which some aduersary belike taking hold of it did so wrest it or might so turne it as if hee had taught that the the Law did perswade to sinne and were the proper efficient cause of it which contumelious and reproachfull slander would haue touched God the Author Tim. What instruction may me gather from this part of the Text touching the Obiection Sil. These two First that no Doctrine can bee so sound nor so warily deliuered but malicious personnes will cauill and wrest it to a contrary meaning This proceeds from an hatred they beare vnto their teachers which causeth them that they distaste their doctrine and carpe at it Secondly the Ministers of Christ must bee careful and able not only to propound the truth soundly but to defende it against wicked obiections and cauillations otherwise there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it our nature being more prone to suck in error then to receiue the truth Tim. Tell vs now how the Apostle doth answere the former Obiection Sil. Two waies First by infiiciation or denial in these words God forbid which are wordes that vtter a loathing or detestation of such an impiety as to make the Law the cause of sinne as if he should say He was so far from doing any such thing as he did abhorre the motion or thought of any such Doctrine Tim. What instruction haue we from this part of Paules answere Sil. That it is our dutie when wee heare the truth of God depraued not onely to mislike it but to declare that we haue it in detestation and abhomination which serues to reprooue cold and indifferent Christians who can abide to heare the true Ministers of Christ and their Doctrine to be slaundered without any care or greefe like to Luke warme Laodiceans Tim. What is the next and second part of Paules 〈◊〉 Silas By argumentation and sound reason fetched taken from the contrary As thus The Law cannot bee the cause to beget and perswade sinne for that it is the Instrument to discouer it and make sinne knowne vnto vs detecting the deceits and assaults of such an enemie that wee beware of it as Paules Kinsman detected the treason of the Iewes against Paul Vpon which detection of sinne if sinne do the more rage and rebell in vs against the will of God this is not to be imputed to the Law but to our corrupt Nature which growes worse more fierce by that which should restraine and helpe it All this the Apostle proues by his owne example for he confesseth that there were some sinnes which hee knew not to be sinnes till the Law did reueale them vnto him to be so whereof he giues instance in lustes or in the euill motions of the minde suddenly conceiued vvithout the consent of our will of which he saith That had not the Law told him they had beene sinnes saying Thou shalt not Lust hee had not mistrusted them or thought them to be such greeuous matters as to bee offences of God and to deserue damnation I had not knowne lust except the Lord had saide c. Tim. What are wee to learne by this that the Apostle names himselfe and prooues these thinges by his owne experience Silas Two thing first it is lawfull for the Ministers of the worde to report what they haue learned by their owne experience in the matter of sin and saluation this is a great helpe and confirmation of the hearers if it bee truely and discreetly done Secondly this example of Paul directs all men to enter and go downe into themselues to get vnderstanding of their estate and case the reason is because till they come to see and feele howe corrupt and wretched they are through sinne they will neuer be humble nor perceiue what need they haue of Christ but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ as it hapned vnto this Apostle who being a Pharify before he descēded into himself and searched his heart by the light of Gods law he tooke himselfe to be righteous by the workes which he did and not onely neglected Christ but persecuted the doctrine of grace howbeit after the lawe had reuealed vnto him the corruption of his nature and shewed him that his euill desires though not consented to were sinnes and woorthy of death and after that he beleeued and considered this it greatly danted him made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing and that hee was a dead man without Christ. Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law for such cannot nor will not seeke after the grace and health of the Gospell Tim. Now ye haue told vs what we are to learn from the manner of his answere let vs heare what the matter of his answere will teach vs Silas It teacheth vs sundry things the first is a speciall office of the law which is to shew bewray sin vnto vs as by a glasse we come to see the spots of our face so by the law wee come to know our sinnes and as by the light of the Sun we discouer little moates so the light of Gods lawe detects euen the least offences against God or our neighbour this office of shewing sin vnto vs the law performes in sundry
our selues and to think that we haue kept the Law Ninthly our sinfull Nature frames it selfe glad to heare the Law yet continually drawes from the obedience of it Lastly it perswadeth vs that there is more ease pleasure in following our lusts then in obeying Gods Law There be other 〈◊〉 inumerable whereby sin vseth to deceiue men yet these be common and most dangerous which I haue named Tim. What profit is to he made of this doctrine Silas It reproues such as are ignorant of the Nature of sin not so much as knowing that it is deceitfull Also such as knowing this yet suspect it not but are secure not prouiding and arming themselues against the slights of sin Secondly it teacheth all men what need they haue of wisedome and warinesse and all good circumspection considering what a deceitful enemy they haue within their owne bosome and how many wisemen haue bin deceiued and how easie a thing it is to be deceiued and what danger it is to be deceiued therefore watch take heede and pray continually DIAL VIII Verse 12. Wherefore the Law is holy and that commandement is holy and iust and good Tim. VVHat is the Sum of these words Silas A conclusion of the things said before cō cluding the Law not to be the cause of sinne by a reason fetched from the property of the Law thus The Law is good and holy therefore cannot be the cause of sin For howsoeuer it doth detect shew sin and doth irritate encrease it in naturall men yet the fault is not in the law which is iust but in our selues which abuse it Nowe whatsoeuer is the cause of sinne must needes bee it selfe sinfull and vniust Therefore a Law iust and holy cannot beget sinne which is filthy Tim. What Law and commandement doth he meane heere in this Text Silas He meaneth the morall Law deliuered by Moses vnto the people and by commaundement must bee meant that commandement which forbiddeth Lust and condemnes it as sinne The reason why hee mentioneth both Lawe and Commaundement is to shew that these properties heere named do agree to the whole Law to euerie part of it For if the Law be holy it doeth follow necessarily that euery commandement is so and on the contrary if any one commandement bee holie iust and good the whole law must be so The reason why he singled out that commandement which forbids Lust is because it needed clearing And heereunto our Apostle borroweth these properties of the Law from Psal. 19 7 8 9. where it is written that the Law of God is vndefiled his testimonies pure his iudgements righteous c. Tim. What is meant heere by holy and in what respect is the Law called holy Sil. By holy is meant that which is pure and vndefiled seucred from all pollution of falshood lies sins and errors To which purpose it is likened to filuer tried in the fire seauen times Psa. 12. 6. and to the light of the Sunne Ps. 119. The respects for which it is called holy bee fiue First God the author of the law is most holy Secondly it was published by the ministry of the holy Angels Thirdly Moses the penman and the Prophets the interpreters of it were holy 4. The matter holy to wit all duties to God or man And lastly the end it aimes at is to make a people holy to God Therefore it must needs be holy Tim. In what sence and respect is the Law called Iust and Good Silas It is called Iust first because it is righteous hauing in it no wrong or iniquity Secondly it teacheth iust things Thirdly it proceedeth from a iust God 4. It is able to iustifie such as perfectly keepe it Fiftly it iustly denounceth death to them that break it Also it is called good First because it liketh alloweth and beareth with no euil Secondly it she weth vs euery good way which we are to walk And lastly it hath promises of many good things both temporal and eternal for this life and for a better Tim. How else can ye fit these properties to the Law Silas Thus It is holy because holinesse towards God is taught in the first Table of the Law Iust because Iustice towards our Neighbor is taught in the second Table and because the good and perfect way is taught in both the Tables as also God the chiefe good who and what he is and what he willeth Tim. What is the vse and profit wee are to make vnto our selues from these properties of the Law Sil. Verie many and manyfold First it sharply reproueth them which thinke or speake reproachfullie of the Doctrine of Gods Law Secondly it doth admonish vs with delight reuerence and loue to thinke and speake to reade and heare it beeing so highly praised of Gods owne mouth Thirdly it prooues the Scripture of the Law to bee inspired of God whose Image it beares being like himself in his most glorious properties Fourthly it commendeth to vs the great mercie of God sets forth the great dignity of his people in hauing a Law so holy and iust giuen vnto them Fiftly it encourageth all Christians to be verie studious in the Lawe to learne it and carefully to practise it being a rule so right pure Sixtly it bewrayeth what a filthy and foule thing sinne is that is contrary vnto so holy a Law Seauenthly it informes all men that they ought to beare with and to brooke the seuere Discipline of the Law because it is good and iust Eightly heereby all men must be warned to stand with Gods Law against their dearest lustes to condemne whatsoeuer the Lawe condemneth and to praise whatsoeuer the law praiseth Ninthly here is a paterne for Teachers how to frame their Doctrine to see that it be holy iust and good aswel as for hearers how to frame their conuersation to look to it that it be such as the Law is for till it be such it is neuer holy iust Tenthly that wee must haue in honour and estimation not onely the word of the Law but euerie portion of it it being throughout like it selfe Lastly we see here what to iudge of the Gospell namely that it is a Doctrine ful of goodnesse Iustice and holinesse woorthy of all loue and obedience For if the Law be holy sure the Gospel is no lesse For it is from the same Authour penned by as holy instrumentes and Secretaries containing matter most Diuine and holy euen redemption by Christ and not onely tending vnto but seruing to make vs holy effecting it in vs being the power of God to saluation so to Sanctification which is one part of Saluation as Iustification is the other which wee attaine by the Gospell onely Rom. 1 16 17. DIAL IX Verse 13. Was that then which is good made death vnto me God forbid For sinne that it might appeare sin wrought death in me by that which is good that sinne might be out of measure
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law thē feared death by the breaking of it therefore shew me at what time it was that the lawe wrought in him this feeling of death by reason of his transgressions aginst it Sylas This hapned vnto him vppon all presumptions euen a little afore his conuersion after that Christ had met him in the way as hee went to Damascus and had begun to humble him by terrible actions words and sights committing him ouer for further direction vnto Ananias By whose ministry he was broght and made to see two things amongst many others First that the good woorkes which he did before his conuersion they did not proceed from faith and charity and therefore in the sight of God they were no better then sins Secondly he was instructed to know the meaning of that commandement which forbiddeth lust to wit that all sodaine motions and desires of the minde deserue damnation in strictnesse of iustice now being made to perceiue this that his best righteousnesse was but iniquity with God and that his heart had beene full of euill affections and motions in the sight of God howsoeuer his life had beene without blame in the sight of men these things I say being beleeued and eainestly thought of with application to himselfe of the threatnings of the law against his inward and secret corruptions and hipocrisie brought him to see and feele himselfe to be in the case of a fellon condemned to dye euen a most miserable and dead man without the grace of God in Iesus Christ this was the beginning of his conuersion Tim. Tell vs now what instructions wee are to gather from all this Silas Two first that it is a mans owne sin which produceth and begetteth his death the law onely sheweth a man his sinne conuict him of it and maketh him feele himselfe guilty of death prouoking him by his own fault to doe that which shall more deserue condemnation For as an earthly King hearing of some subiects apt to mutiny and rebellion giues his commaundement to them to forbeare assembling to weare no weapons vppon paine of death hereby they are made the more rumultuous are apprehended conuicted as guilty of the breach of the Kings edict and therefore executed whereof their rebellious mind is the proper cause the kings commandement onely an accidentall cause so it is with the law it is but the accidentall cause of our destruction which properly commeth from our sins Secondly we are taught that whosoeuer God meaneth to bring
10 5. and to sundry others daily amongst our selues who come vnto publike and shamefull death for some worke of the flesh which they haue done and yet no doubt are the faithful Children of God as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant is eternall death which is the casting out of the whole man both body and soule from Gods presence to suffer Hell torments for euer and euer Tim. But seeing they which are cast into Hell shall there liue for euer how is this called death Sylas First as the blessednesse of heauen is called life in scripture because of all things life is most pleasant so the miseries of hell are called death because death of althings is very miserable most shunned Secondly though the wicked do liue in hell yet because they are separated from God who is life and because they so liue as that they are euer dying therefore it is worthily called death Tim. The words being thus opened nowe let vs see what instructions will arise from hence Silas The instructions are two the former concernes the wicked the latter the godly for the former the wicked are heere admonished that if they are obedient vnto the flesh liue wickedly doing what sin commāds they must dye and perish for euer if they continue so 1 Cor. 6. 9 10. Gal. 5. 20 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death Rom. 8 6. also because the wages of sin is death Rom. 6. 23. Tim. What is the vse of this instruction Silas It affoords an admonition to all such as doe liue in the seruice of any fleshly lust to forsake it betimes and earnestly as they doe couet not to be destroyed perpetually if this moue not yet let them forsake their euill course least they shorten their naturall life and purchase to themselues a reproachfull death by being giuen ouer to some crime that shall deserue it Tim. What instruction may bee giuen from hence to the godly Silas This that howsoeuer they are free from condemnation by faith in Christ yet the meditation of eternall death is profitable for them the reason here of is because the godliest men haue still some flesh and sinne abiding in them yea the most haue more sin than grace Heereof it followes that they are neuer free from blemishes and spirituall slothfulnes security presumption and prophanenes against which the consideration of hell paines is a good remedy because the more Gods fierce iustice and wrath be thought vpon and feared the more carefull men become to auoid the former and all other sinnes The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire Tim. What profit is to be made of this latter instruction Silas First it reproueth the godles who do not thinke it needfull often to thinke of Hell fire or bee afraide so to doe least it trouble them better now to be feared with it then heereafter to feele it Secondly it admonisheth all Gods Children much and very earnestly to consider the estate of the damned if they desire to liue holily after the example of Paul 2. Cor. 5 9 10. 2. Tim. 4 1 2. It is Chrysostomes counsell that at banquets and feastes and publike meetings men should talke of hellish paines that they may be awed and auoide them Tim. Proceed now to the words which containe the second reason and tell vs what is meant heere by the deeds of the body and what is it to mortifie them Silas By deeds of the body we are to vnderstand the same whichelse where are called the lusts of the flesh the workes of darknesse euen all sinfull motions and deeds which spring from the minde and are executed by the body and mortifie signifies to suppresse and keep them downe by the power of the Spirite that they doe not flourish and raigne in vs as a King to command and gouerne vs. Tim. What is meant heere by Spirite Silas The power and strength of the Holy-Ghost abating and taking downe the strength of sinne causing it by little and little to dye in vs. Tim. How many wayes doth the grace of the Spirite worke towards the mortifying of sinne Silas Foure wayes First it doth detect and discouer sinfull thoughts and actions Secondly it stirres vp a griefe for them and hatred of them Thirdly it kindles feruent prayer to get strength against them Fourthly it brings to mind sentences of the word which are as a sword to cut downe sinne Lastly it makes watchful against sinne to auoide all occasions of it and to vse all sanctified meanes against it Tim. What is heere meant by life Sil. An happy long and prosperous life here which is often granted to the godly as a fruite of their godlines but especially eternall life in heauen which consistes in the participation with Christ of his blisse glory and dominion Reu. 3 21 22. Tim. Let vs heare what instructions doth arise from the latter part of this Verse Silas First in the godly which are regenerate there will alwayes be found some deedes of the flesh because their regeneration is vnperfect Tim. What vse of this instruct on Silas It confutes such as challenge to themselues a faigned perfection Tim. What is the second instruction Silas That the life of euery godly person must bee a continuall mortification and repentance They must alwayes be offering violence to their sinfull lusts resisting them by the word praying against them auoyding all occasions of them and vsing all other good meanes for the beating of them downe if euer they will liue holy Tim. What vse of this second instruction Silas It sharpely reprooues the negligence of such Christians as suffer their wicked lusts as weeds in a garden or ill humors in a body for lacke of mortifying resistance Tim. What is the third instruction Silas That sinfull lusts are not to bee mortified otherwise then by the grace of the Spirit without which it is impossible to subdue them by which it will be found verie easie to tame them The reason is because the force of the Spirit is stronger then the power of sin Tim. What vse of this instruction Silas It confutes such as affirme that vices may bee maistred by strength of free wil or by Philosophical vertues Secondly it humbles the godly to consider that they can ouercome no sinne of themselues without the aide of the Spirite Thirdly it admonisheth all men to seeke for strength against sin at the hands of Gods Spirit Lastly the Spirit vseth our endeauours as a means of iustification Hee that made vs without our selues doth not saue vs without our selues Tim. What is the last Instruction Silas To liue after the Spirit is the way to liue happily heere and for euer the reason is Gods ordinance and promise Tim. What is the vse heereof Silas To encorage all men to leade a godly life without the which they
we trust not in our owne workes to haue righteousnes and life thereby least through pride wee fall into the same condemnation as these Iewes did whome if God spared not for their vnbeleefe how will he spare vs Tim. But what did follow the pride of the Iewes Sil. A wicked contempt of the righteousnesse of God for they would not be subiect vnto it Tim. What is it not to be subiect to the righteousnesse of God Silas Not to receiue it being offered but stubbornly to refuse it to cast it from vs as a thing superfluous Tim. What doctrine ariseth from hence Silas That ignorant proud iusticiaties which trust in the merites of their owne workes are rebels against God and his grace for it is rebellion against God to resist his will in his promises as well as in his commandements For as rebels will not bee subiect to their Prince but rise vp in armes against him partly because they are ignorant of the Princes power and partly because they are highly conceited of their owne strength So Pharisaicall iusticiaries and merit-mongers because they knowe not the perfect exact iustice of Christ and doe too highly thinke of their owne righteousnes thence it is that they onely entertaine not but reiect the grace of Christ with disdainesulnesse a most miserable condition Tim. Come we now to the distinction of righteousnes and tell vs what it is Sllas Either Gods righteousnesse or our owne this distinction was set down before in cha 9. in other termes righteousnes of law and of faith Tim. What doe ye call Gods righteousnes Silas It consists in the forgiuenesse of our sinnes by Christs sufferings and the imputation of his perfect obedience for our perfect iustice before God Rom. 3. 4. 5. whereas our owne stands in working and our doings Tim. What further difference is there in this double righteousnesse Silas They differ in respect of the subiect for the one sticks in our selues the other is without vs in Christs manhoode Secondly they differ in the forme for our owne righteousnesse comes vnto vs by our owne working but Gods comes vnto vs by free guist and imputation of it to our faith Thirdly in efficacy for the one merites remission of sinnes and eternall life the other deserues nothing saue in strict iustice eternall death but is acceptable to God through Christ by approbation not of iustice but by acceptation of grace Tim. What is to be learned out of the comparison of this double righteousnes Silas That such as sticke to their owne righteousnesse trusting to their owne works shall neuer enioy the righteousnesse of faith or of Christ. The reason is because in the matter of saluation there is a flat contrariety between grace and merite Christ and Moses so as by no meanes they can agree together See Rom. 11 6 Gal. 2. 21. 5. 2. 4. Tim. What is the vse heereof Silas That all popish Iusticiaries and merite-mongers which so liue so dye are in most wretched condition for that righteousnesse of works which they follow they loose it because they can neuer bee able to keepe the Law withall by hauing confidence in their owne merites they neuer attaine Christs righteousnesse and so dye in their sinnes without pardon or saluation Secondly it exhorts all Christians for eternall life to depend vpon the grace of God and merit of his Sonne renouncing all selfe worthinesse euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne and euerlasting saluation in heauen for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery doe reioyce and glory in Christ oncly Rom. 5 11. 1. Cor. 1. 29 31. 1. Pet. 4. DIAL IIII. Verse 4 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth For Moses thus describeth the c. Tim. VVHat doth these two verses containe Silas Paul doth heere set vpon the third parte of this Chapter to wit the confirmation of the twofold righteousnesse which he propounded verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification and for our meriting eternall life Tim. How doth the Apostle proue that we are to follow the righteousnesse of faith rather then of workes Silas By two reasons contained in this present text the first is this That Christ is the end of the Lawe for righteousnesse but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working Therfore wee must seeke to bee iustified before God by faith and not by workes Or thus The lawe serueth to send vs vnto Christ therefore we are iustified by beleeuing in Christ who is the end of the law by fulfilling it and not by the workes of the lawe which wee doe The other reason is taken from the property of the lawe which requireth perfect keeping of it vnto righteousnesse life verse 5. but the perfect keeping of the law is vnpossible to vs therefore wee cannot haue righteousnesse by the workes of the law but by faith in Christ. Or thus 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition but the righteousnesse of the law is such therefore it is impossible and not to be sought after by vs but on the contrary the righteousnesse of faith being possible to bee had therefore it is to be followed of vs and rested in onely Tim. What be the parts of the fourth verse Silas Two First in what sence and meaning Christ is the end of the law And secondly how and to whom Tim. What is the connexion of this verse with the former Sil. By a preoccupation making answere to a secret obiection of the Iewes who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth and that being the true righteousnesse therefore they could not erre in their zeale for it Againe they being affraide to be excluded from this true righteousnesse if they admitted Christ therefore did not they imbrace him Vnto this their obiection the Apostle answeres that indeed the Iewes did not seek true righteousnes because they contemned Christ who is the end of the law for righteousnesse to beleeuers and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ who is the end of it Or the connexion may be this to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God because they knew not Christ who is the end of the law for righteousnesse Tim. What law is meant heere Sil. By law is meant both ceremoniall and morall but chiefely the morall law of the ten Commandements Tim. In what sence and meaning is Christ saide to bee the end of the Law Silas This worde End hath foure significations in Scriptures
sinnes done against the law shall not be accounted and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne to bee full and true blessednesse Whosoeuer hath found mercy to beleeue in Christ hee is freed from the malediction of the law his sinnes cannot hurt Moses cannot condemne him nay he is Lord ouer the law sinne hell and death beeing through Christs righteousnesse heire of life DIAL V. Verse 5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby Tim. FRom what booke of Moses is this testimony fetched and what is the summe of it Silas The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much that whosoeuer perfectly keepeth the whole law shall haue that righteousnesse vnto which as a due debt belongeth eternall life So as heere in these wordes is a compact betweene God and man God promiseth eternall life so as men do his starutes perfectly this is the couenant of workes made with Angels and men in their creation and repeated in Scripture to force vs to Christ. Tim. To what purpose is this testimony cited Silas First to prooue that there is a righteousnesse of workes as well as of faith Secondly to proue that it is impossible for any meere man to haue this righteousnesse of workes because the condition vppon which the righteousnesse of the law doeth depend is not possible to bee fulfilled which is this to doe the whole lawe in euery poynt it being a thing which farre surpasseth the infirmity of mans nature and therefore we may not seeke either righteousnesse or eternall life by the works of the law but by faith in Christ Iesus Tim. Now come to the wordes and tell vs what is meant by describeth Silas Thus much to set foorth a thing in so plaine and cleere manner as that it may be well perceiued and vnderstood as a thing painted in liuely colours to be seene Tim. What is meant by the righteousnes of the law Silas That 〈◊〉 ousnesse which the lawe morall teacheth and describeth which elsewhere is called our owne righteousnes or the righteousnesse of woorkes because it sticketh in our selues and standeth in working after the law and not in beleeuing the Gospell Tim. What lesson are we to learne from the first part of this verse being thus explained Sil. That all such texts of Scripture as do teach workes and promise life vnto them they belong vnto Moses and are part of Moses law though they be written in the newe Testament as namely those words of Christ to the young man Math. 19. 17. If thou wili enter into life keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth workes as truites of faith not as merites of righteousnes and life Tim. What vse is to be made of this poynt Silas It helpeth vs to distinguish betweene the sentences of the law and of the Gospell for the Gospell doth often promise life eternall and saluation to repentance and good works but not as they are performance of the law but as the tokens and fruites of a liuely faith whereby the promise of eternall life is apprehended Tim. Now go forwards and shew vs what is meant by doing he that doth Silas To doe signifies to keepe and performe exactly and most perfectly without any the least faylings at any time for here the sentence is legall but when the sentence is Euangelicall then to doe signifies no more but to desire to take care and to endeuour to doe what wee may and what lies in vs as Iohn 13. 17. If ye knowe these things happy are ye if ye do them Tim. What is meant in our text by these things Silas The statutes and lawes of God as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speake Silas Not of a temporall life only as some vnderstand it but of eternall life also which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour so it propoundeth life both temporall and eternall to the perfect keeping of it vnto which is required these three things First that all the statutes of the law of God be kept the little as well as the great Secondly that they be kept with the whole heart the whole minde and the whole strength Thirdly that they be kept all our whole life long vntil the last gasp and yeelding vp of the Ghost Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell vs nowe what instructions wee are to learne from the latter part of this verse Silas First that the righteousnesse of the law is a performance of perfect obedience Secondly that this perfect obediēce cannot be obtained of any man in this life Thirdly that no man must looke to haue eternall life by his workes of the Law for it is written hee that doth them shall liue thereby but none doth them therfore none shall liue by them And note this that righteousnesse and life are denied to come by the law in respect of vs who doe it not Tim. But how may it be proued that there is none that doth the workes of the law perfectly Silas Vnregenerate men cannot doe them for they are euill from their youth vp Gen. 6 5. and 8 20. neither regenerate men can fully doe them for in many things we sinne all lames 3 2. 1. Iohn 1 8. Tim. If Gods law be not possible to be kept then it should seeme that the promise of life made vnto it is ridiculous and idle Silas Nay not so for it was once possible to obey perfectly in our creation Secondly the keeping of the law is possible to Christ though it bee not to vs who yet haue title to eternall life by Christs fulfilling of it Thirdly the elect by grace in this life are made able in some measure ro keepe it and shall be able to doe it perfectly in the life to come when they shall loue God and their neighbour with all their heart Tim. What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law Silas First it confuteth such as looke for eternall life by the workes of the Law which indeede can minister nothing but death to vs sithence wee cannot keepe it For as it promiseth life to the dooers so it threatneth death to him that failes but in one point and what man liuing is he that sinneth not Secondly it serueth to humble vs in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth for that it cannot giue vs righteousnesse and life it must bee imputed to a weakenesse in our selues and not to an insufficiency in the lawe Rom. 8 3. Thirdly it sendeth all men
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
These latter are vnderstood heere and these are tearmed vnsearchable because they ought not to bee searched nor enquired into and vntraceable and past finding out because by no search they are to be found as the way of a ship in the Sea and the way of an Arrowe in the ayre so the wayes of God cannot be knowne as touching the cause and manner of them vntil they bee reuealed That Ioseph was so exalted in Egypt and Dauid so aduanced in Israel and Ismael not chosen when Isaac was and Christ sent to redeeme the world by death these are Gods iudgements which we may search because they are knowne by the worde But why Ioseph Dauid exalted rather then any of their other Brethren Why Iacob taken and Esau refused both being euery way equall Why Redemption by Christ was rather wrought by Iudas his treason then by any other meanes Finally why the Iewes a long time hauing beene Gods people should be broken off and that in the time of grace and the Gentiles at that time planted in when they were grosse Idolaters and why the calling of the Iewes is deferred so many hundered yeares these and such like are the wayes of God that cannot be known nor ought to be searched but are to be thought vpon with great admiration and silence after Paules example Tim. What instructions haue wee from these last words of the 33. verse Silas First it is the duty of Gods children auoyding al curiosity to adore and wonder at the secrets of God as did Mary Luke 2. and the Euangelist Iohn Reue. 5 4. And the reason hereof is both because strange thinges deserue to bee admired and ignorance is euer a iust cause of wondering for no man wonders at what he knows but at what hee knowes not therefore God neuer wondereth at any thing and wise men wonder lesse then fooles because they know more and yet both fooles and wisemen must wonder at somethings which they cannot know Tim. To what profit serues this doctrine Silas It serues to rebuke blockishnes in such as are not moued to wonder at the admirable waies of God Secondly the curiosity of others who in steade of wondering and being amazed breake out into murmuring and blaspheaming of the thinges which they vnderstand not as many Papistes Palagians and Lutherans vse to doe about the matter of predestination and other high poynts condemning what by thē is notconceiued Thirdly the prophanenes of some who deride and iest at things which they cannot perceiue the worlde is too full of such Atheistes and mockers all such must be sent to schoole to sober godly minded Paul to reuerence and adore things which bee aboue them Tim. What other instructions from hence Sil. The cause and reasons of Gods eternall counsel cannot be sought out nor foūd which instruction admits 2. ex ceptions First of the blessed Trinity of which ech person knowes the hidden things of God 1. Cor. 3. Secondly of such things as are manifest by the workes and worde of God 1. Cor. 2 16. Mat. 11. So much of Gods wayes as Christ hath taught wee may nay wee ought to learne but we may not be learners where God is no teacher nor haue eares to heare wher God hath not a mouth to speak Learned ignorance is much better and safer then proude and curious knowledge for hee that searcheth the glory shall be consounded of the maicsty and secret things belong vnto God Deut. 29 29. Tim. What profite are we to make our selues of this point Silas First it condemnes such curious persons which like Adam Gen. 3. and Peter Iohn 21. neglect to search what they may well finde and know and desire to pry into that which they cannot know these lose their labor and themselues Secondly it exhorts vs all vnto Christian sobriety to content our selues with things reuealed and letting passe that part of Gods minde which hee hath reserued to himselfe because he needeth none to be the men of his counsell as Esay well speaketh For as hee knowes all the counsels of all his creatures and is sufficient to himselfe to be his own Councellor hauing none to aduise him when he purposed to create how to gouerne the world so it bootes not for any man to looke after those counsels of his which hee will haue kept secret there is no more dangerous madnesse then not regarding that which wee ought and may know to molest our selues in hunting out what cannot be knowne DIAL XXXV Verses 35 26. Who hath giuen him first and it shall be recompenced to him againe For of him and through him and for him are all things to him be glory for euer Amen Tim. HOw doth this text agree with the former Silas Hauing saide wee cannot pierce into Gods secrets hee giueth a reason because they depend not vpon vs but we rather depend vpon God as the first beginner of all things he conferres all vpon others none confers ought to him withall he now quitteth God frō accusations of iniury to any creature by a reason taken from his Iustice because he is a debter to none but all are beholden to him for all that they be or haue Also he hath both made all at first and still gouerneth all thinges vnto his owne glorie therefore hee cannot bee vniust in his wayes Tim. Doth Paul allude to any place of Scripture in saying Who hath giuen c. Silas Yea to a place in Iob Chap. 41. verse 2. such an interrogation hath the force of a negation or denial as if it were saide None hath ought giuen vnto him to binde himto make recompence to them Tim. What is signified by First and by recompence Silas First signifies before and recompence signifies due reward by debt Tim. What is the Doctrine from these words Silas That God hath absolute right and power in ouer all men so as hee oweth nothing to any or takes ought of any he may do to them or not doe what hee will giue or not giue what and to whom how much as he pleaseth being independant vpon any creature free from all obligation which might oblige or tye him vnto any of his creatures No Potter ouer his clay or Lord ouer his vassals can haue more absolute right and iurisdiction then God hath oueral things created Adam in Paradice or the good Angels which be in heauen did not nor could demerit God or make him in least degree bounde to them they giuing or adding nothing vnto him but taking all their goodnesse wisedome integrity and whatsoeuer excellency from him and that freely out of his owne good will and pleasure as being himselfe of himselfe a most full perfection and an absolute most free Agent himselfe before all thinges cause of all things vpholder and sustainer of all things end of all things As the Sea hath nothing from the Riuers but they from it nor the Sun takes any light from the moon but it borroweth all from the