reprooue such as doe thinke euill thoughts to be free also such as know euill thoughts to be sinnes and yet labour not to bridle and mortifie them and lastly it confutes the Papists which affirme that lust because it is vnuoluntary and naturall is not sinne vntill it be consented to by the will till then it is but fomes peccati set ad agonem Tim. What further instruction may we obserue out of this present Text Silas That in elect persons baptized and by the Spirite effectually regenerated concupiscence doth remaine as a sinne and a vicious thing the reason is because of it is written Thou shalt not lust which shewes it to be sinne else it should not be forbid nor called by the name of sinne as it is often in this Chapter yea in Paul being regenerate as verse 17 not alone for that it is the effect of sinne as the writing is called ones hand or the cause of sinne as death is tearmed pale but for that it is properly and truely sinne being a Rebell against the gouernment of the Spirite in the minde of godly persons Chap 7 23. and causeth death which springeth onely from sinne properly taken Rom. 5 13 14 c. Indeed it is forgiuen the elect touching guilt but the fault and spot is not remoued as the Conscience of the holiest persons may and doe witnesse to them Whereto agreeth Augustines testimony Concupiscentiae reatus in Baptismo soluiter sed infirmit as manet again ad Iuliam Concupiscentia minui consumi non potest It is therefore a nouell error in the Romish Synagogue repugnant to Scripture and antiquity to teach that Concupiscence both for guilt and corruption is quite abolished in the regenerate by which error they extenuate sinne extoll mans nature and free wil and ability to keepe the commandements also diminish the benefit of Christ his grace lesson our prayers and thankfulnes to God and our diligence and care to purge out such a staine as Concupiscence is DIAL VI. Verses 8 9. But sinne tooke occasion by the commandement and wrought in me all manner of concupiscence for without the Law sinne is dead for I was once aliue without the law but when the c. Tim. VVHat is the summe and purpose of this Text with the seuerall parts of it Silas It doth deliuer vnto vs the second vse of the law in respect of men which are vnregenerate whose sinne is encreased and irritated by the Law through the prauity and corruption of nature taking occasion by the Law more to rebell against God The parts of this Text are two the first is a proposition in these words But sinne tooke occasion the second is a reason in these words for without the Law sinne is dead Tim. Now come to expound the words and tell vs what is meant by the word Sinne and by Commandement Silas By sinne is meant corruption of nature or that originall lust which is the roote of all other sins which is eyther in thought word or deed in omission or commission and by Commandement is meant that Commandement mentioned in the former verse which forbiddeth lust and that when it is truely known and duely considered Tim. In what meaning is it said that sinne tooke occasion by this Commandement Sil. This that the law in it owne nature is so far from being the cause of sinnes and transgressions as it doth not so much as yeeld or giue any occasion of sinning but mans corrupt nature being irritated prouoked and stirred vp by the prohibitions of the Law once manifestly knowne doth snatch and take occasion thereby to become more fierce and to breake out into more foule sins And this is it which is meant by the word Wrought for the meaning is that mans corrupt nature by the knowledge of the Law which condemneth it in stead of being amended thereby doth beget and bring foorth sin and sinfull desires more abundantly Euen as Riuers flow from a Fountain and sparkles arise out of a furnace so corrupted nature engendreth more wicked lusts the more it sees it is restrained by the Law Tim. What is the doctrine or instruction from hence Silas It sets before vs the woefull and wretched condition of mans nature such as it is before new birth which appeares in this that the Law which should serue to call men to God doth make them the more to flye from him and to runne away headlong vnto sinne and death For as stubborne diseases as the Canker or Leprosie which by laying too of remedies become the worse euen such is the lust of our sinfull hearts encreased by the remedy Also as an vntamed Horse which the more he is spurred forwards the more he goeth backeward and as a wicked sonne who being commanded a duty doth the more labour against it euen so it fareth with our corrupt mindes they giue themselues the more to doe euill the more they be forbidden them and this doth bewray the most vntoward disposition of our croo ked nature altogether before grace receiued aduerse and estranged from God and all goodnesse Tim. What vse and profit is to be made of this doctrine Sil. First it taketh the whole fault of our sins from the Law and layeth it where it ought to bee euen vpon the naughtines of our nature For the Law is no more to be blamed by becomming the occasion of so great many euils then a Physition is to be blamed if vpon the forbidding cold drink vnto a sick man the patient should more feruently thirst after it Secondly that there is nothing so good but it may becom the ocasion through our own default of grieuous euils as God his workes his benefits his iudgements his creatures yea his Gospel his Sonne prooueth a stone of stumbling and a rocke of offence Tim. What other vse of this former Doctrine Silas The exceeding vicious quality of our poisoned Nature should cause all men by all possible meanes to seeke to haue it renewed Secondly such as haue their Nature already cured and chaunged by the grace of new byrth must see that there is cause for them to bee humbled both in regard that they were once vnder the power of this poysoned corruption and haue still the remnants of it sticking in them and soliciting them to offend Thirdly it must admonish all which come to heare Gods word to heare it with feare and prayer that they be not made the worse by it through the fault of their owne wicked nature Tim. What is meant heere by Concupiscence Silas By Concupiscence is meant actuall lusts or euill desires both vnvoluntary and voluntary For it is plainly distinguished from sinne which is originall Concupiscence as fruite from the roote And by all manner of Concupiscence is meant all euil desires and motions of all kindes and sorts either against holinesse required in the first or righteousnesse commanded in the second Table of the Law Tim. Were not these
to his Sonne Christ to enioy his righteousnesse and life they must feele their owne death denounced by the law against the desert of their sins for howsoeuer there were in Pauls conuersion somethings extraordinary yet this is ordinary to him with other elect sinners First to be killed by the law in the sence of their sinnes and damnation ere they be made aliue by the grace of the Gospell Tim. Whereto serueth this Silas First to comfort them which haue got a tast of their owne destruction and are troubled and humbled by it such are in a good way to Christ as a corasiue or potion when it smarts workes a good signe Secondly it serueth sharply to reproue such as are forward to draw the promises of life vnto themselues before the lawe hath slayne and wrought a sence of death in them it is all one as if they would haue their wound or sore healed without lanching their disease or sicknes cured without phisick Tim. We haue heard that not the law but sinne beeing irritated by the lawe workes death what would the Apostle haue vs to learne by that Sylas That it brings to open knowledge the malice of our naturall sinnne and prauity which consists heerein in that it doeth abuse perniciously such a good thing as the lawe is to the encreasing of sinne and to the woorking of death This may bee set forth by the comparison of such stubborn diseases as are made the worse by such remedies as are applyed to heale them euen such a vile thing sinne is which taketh occasion to breake out more vehemently by that meanes which was giuen to restrayn it And it is in this sence saide of sinne that it is made by the lawe out of measure sinfull partly because by the knowledge of the law sinne which was hid before doeth now shewe it selfe to bee more grieuous and partly because by the restraynt of the law it doth rage more vnmeasurably Tim. What vse is to be made of this truth Sil. First to be humbled considering that wee carry such a poysoufull thing in our owne bosome Secondly to be very watchfull ouer our owne heart taking diligent heed vnto it least the in-bred venoune break out Thirdly to 〈◊〉 vs to pray vnto God in hearing the Law that our vicious nature abuse it or to the waxing worse thereby Lastly tobe thankfull 〈◊〉 〈◊〉 Christ by whose soueraigne grace this malady is begun to bee cured in vs and shall be perfectly healed at the time of our dissolution by death Hitherto we haue seene three excellent vses of the Law first discouery of sin secondly life and blessednesse if it be obeyed also death if it bee disobeyed thirdly irritation and encreasing of sinne and of destruction this happeneth accidentally and is not of the Law it selfe as the two former DIAL X. Verse 14. For we know the Law is Spirituall Tim. VVHat doth this Text containe or whereunto tendeth it Sylas A reason for to proue why it is not to be reckned as a fault in the law if vpon the knowledge thereof there followes death because the law is spirituall but the Spirit is properly the cause of life and therefore it cannot bee properly the cause of death for one and the same efficient cause cannot by it selfe produce two contrary effects vnlesse it be in respect of a subiect diuersly affected as the Sun hardeneth clay and softeneth waxe Tim. In what meaning is the Law called spirituall Silas First because it is not giuen by men but God himselfe by his Spirit was the inditer of it Secondly because it reacheth not to the outward man onely but to the most inward motions of our minde and will requiring obedience from our very spirits and thoughts yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body Thirdly because this inward obedience of the Law must come from that Spirit which is the author of the Law in these respects it is called spirituall But this property of Spirituall cannot be affirmed of the whole law For the ceremoniall law stood in bodily rites The iudiciall law did respect outward acts Therefore it is meant onely of the morall law the ten Commandements of which it may be affirmed that euery Commandement of it is spirituall striking at the roote and piercing euen the very soule and spirit of a man such is the nature of the world answerable to the nature of God who searcheth hearts and thoughts Heb. 4 12 13. Tim. What benefit are we to make to our selues from hence that Gods Law is spirituall Silas First heere we learne a difference betweene the ciuill lawes of men and the lawes of God the former take no knowledge of thoughts except they be vttered in words and actes the latter doth Secondly one may keepe all the lawes of men and yet be a very vicious and wicked person whereas Gods law teacheth to follow all vertue and to shunne all vice Thirdly it is not enough to conforme a mans selfe to Gods own law namely in outward actions onely without internall obedience Fourthly it reprooues such as thought the Law of Moyses to require no more then externall duties as the Pharisies expounded the Law See Math. 5. Fifthly it prooues to vs that the Law is vnpossible to bee kept of vs who cannot in this flesh attaine such exacte puritie and so reprooues the Papists who teach that we may merite by workes and doe more then the Law commands cuē works supererogatory Sixtly it helps to vnderstand the true meaning of the Law that in the forbidding or commanding of outward workes euill or good God forbids and commands the very first thoughts and desires of those workes Seauenthly it doth admonish all men as they would please God to haue more care about the ordering of the inward motions then of the outward actions Lastly it must warne vs with earnest prayer to craue helpe of God to strengthen vs by his Spirite to giue obedience to the Law in some measure of truth and sincerity Tim. What learne wee by this that the Apostle saith wee know that the Law is spirituall Silas It teacheth vs that this doctrine was not vncertaine and doubtfull but well and publikely vnderstood and knowne in the Church onely Secondly it reprooueth such as liue in ignorance of the nature of the Law which is a dangerous thing for it causeth men to rest content with outward ciuility and honesty of manners with neglect of the inward reformation of the heart which is the maine duty of a Christian as appeareth in the example of Pharisies Mat. 23 throughout Whereas Christians must exceed the righteousnesse of Scribes and Pharisies Math 5 20. and imitate Zachary and Elizabeth Luke 1 6. DIAL XI Verse 14. But I am carnall sold vnder sinne Tim. VVHat is the drift and purpose of this Scripture Silas In these words the Apostle doth confesse and bewaile his remaining natural corruption and so maketh
Sathan trueth or vnrighteousnesse Tim. Which of these Lords is it best to be seruant vnto Sil. Vnto Christ and his truth because this seruice bringeth liberty wealth pleasure safety dignity and honour Prou. 3. 14. 15. 16. 17. 18. Tim. How may we know whether wee serue trueth or lust Sil. First we are seruants vnto that which we are obedient vnto Secondly our seruice is knowne by our loue and care what wee like best and take most care and paines to please that is our lord Tim. But are Gods children wholy freed from vnrighteousnesse Sil. No surely but they are not seruants to it it still abideth in them but it reigneth not ouer them it hath force and might to drawe them aside from the trueth of reason and of faith but without dominion ouer them Tim. Which lord do the wicked serue Sil. Vnrighteousnesse and lust by which seruice they gaine shame bitter griefe horrour of conscience daunger of this life and far more in the life to come Tim. What remaineth for them in the life to come Sil. Tribluation anguish wrath and indignation Tim. What did we learne out of these words Sil. That euill men after they are dead must suffer for sinne Secondly that the paines which they must suffer are extream Thirdly that their paines shal be both very great and sundry or of diuers sorts as the change of the wordes doeth imply Lastly this should serue to keepe men from sinning against God also to stirre vp men after they haue sinned vnto serious repentance Tim. How many things consider we in this Text Silas Three things First what is meant by persons and respecting of persons Secondly in what things it may appeare that God doth not respect persons Thirdly how farre forth we are to respect persons without sinning Tim. What is meant by persons Sil. The outward qualities as riches pouerty birth country friends some of these qualities are of our own election as to be a Captaine a Souldior a Magistrate a Minister Some put vpon vs by God as Country birth riches and pouerty The meaning then of these wordes is this that God is not moued with any of these qualities to loue or to hate to refuse or to receiue any to fauour no nor yet with any guifts either naturall as wit memory vnderstanding or gotten by labour as Learning Arts experience Tim. But was is not a respecting of persons when all men being alike in Adam he chose some to saluation and refused others Sil. It was not for these reasons First persons in this phrase of Scripture doth not signifie men and woemen Secondly Gods decree was before eyther there were men or woemen that is before they had any being Thirdly there must needs be a reiecting of some where some be elected Fourthly that which moued him to make this difference was not any condition or qualities in the parties but his good pleasure Fifthly the elect are not saued but by the merits of Christ the others are not condemned but by the desert of their sinnes adde hereunto that God is not tyed vnto any law and therefore cannot wrong any or offend against equity Tim. In what things may it appeare that God respecteth no persons Sil. In these two things First in bestowing his spirituall guifts and graces which he giueth to poore and meane ones as well as to great and rich ones as his effectuall calling faith repentance Secondly in inflicting his iudgements for sinne which he punisheth in great and rich ones as well as in poore and meane ones Tim. What vse are we to make heereof Sil. That we ought to be like vnto God heerein not to respect persons but to iudge according to the cause Tim. In how many things are not we to respect persons Silas In foure things First the Minister in deliuering Doctrine Math. 22 Thou teachest truely and respectest no mans person Secondly the Magistrate in administring iustice Deut. 16 19. Thirdly all Christians in their censure and iudgement of actions good and euill Fourthly in hauing the precious faith without respect of persons Iames 2 1. Tim. But there is some case wherein it is good to respect persons Sil. True as in giuing reuerence to euery man according to his estate and guifts examples heereof we haue in Abraham towards the Hittites in Ioseph towards Pharao in Salomon towards his mother the reason whereof is the authority and guists of our betters to whom ciuill reuerence is due DIALOGVE VIII Verse 12. For as many as haue finned without the Law shall perish without the Law and as many as haue sinned in the Law shall bee iudged by the Law Tim. VVHat is the purpose of the blessed Apostle in this present Text and how proceedeth hee Sil. The same as before to proue the iudgement of God in punishing sinners to be iust and himselfe to be no accepter of persons because howsoeuer the Iewes and Gentiles be vne quall in knowledge yet he will indifferently punish both both being sinners And heere Paul draweth neere to the particular obiections of Iewes and Gentiles preuenting them in that they would plead and lay in against this equity of Gods distributiue Iustice which the Iewes thought it should not take hold on them beecause God had graced and adorned them with the benefit and priuiledge of the Law by hauing whereof they looked not to be condemned but iustified the Gentiles seeing they wanted the Law deemed it hard to bee condemned whereunto he saith in this verse that it shall no whit helpe the Iewes that they had the Law northe Gentiles that they lacked it for notwithstanding this difference both were worthy to perish seeing both had in them sinne the proper cause of damnation This is the drift and sum of this verse and thus Paul proceedeth Tim. But why saith be of the Gentiles that they are without a Law as hauing no Law Silas This is spoken in comparison the Gentiles had not the Law so plainely deliuered in writing as the Iewes had yet were they not without a Law which he proueth afterward by two manner of wayes in the verses 14 15. the one externall doing some good things the other internall the testimony of Conscience Tim. How can they be said to sinne seeing sinne it the transgression of the Law which they were without Sil. They did sinne by breaking such a Law as was giuen them though they wanted Moyses Law Also they were finners against the Law of Creation which when Adam did breake he wrapt himselfe and all his posterity euen Infants in damnation Tim. What meaneth he when hee saith they shal perish Silas That their ignorance of Moyses Law should not excuse them from guilt and punishment of sin because they shall bee iudged by that Lawe of Nature against which they sinned Tim. What instructions are to be receiued from hence Sil. Two First that God giueth not the knoledge of his will to all alike For the Iewes had more knowledge and the Gentiles had lesse Secondly that
ignorance of Gods word will excuse no man it will not absolue the Gentiles from condemnation because they knewe not Moyses Law Tim. What Reasons to disswade Christians from Ignorance Silas It is a sinne being contrary to the Law Secondly it is the cause of many sinnes men do both erre and sinne for that they know not the Scriptures Thirdly it is a part of Satans kingdome yea the strength thereof Fourthly it maketh men like Beasts like diuels Tim. What meanes to obtaine knowledge Sil. Prayer Meditation Reading Hearing Conference Tim. What is the meaning of that he saith As many as sin in the Law Silas That is such as had and did know the Lawe of Moyses and yet sinned against it should receiue sentence of death from it Tim. What things may we learne from hence Sil. Three verie profitable Lessons First the law of Moyses is not able to keepe from sinning and to iustifie such as haueit for the Law was giuen to other purposes First to giue knowledge of sinne Secondly to reueale the wrath of God against sinners Thirdly to be a Schoolemaister vnto Christ Gal. 3 24. Tim. What was the second instruction Silas That many which know the Law of God after their knowledge do still liue in sinne which is a verie fearfull thing Tim. What Reasons haue we to liue according to our knowledge Silas Verie many and great First so it is commanded in sundry places Secondly the end of our knowledge is practise Thirdly knowledge without practise it is not only vaine but verie hurtfull Fourthly if wee practise that we know we are like to Christ and the Saints Fiftly we are vnlike to the Reprobates and wicked mē Sixtly all Gods benefits and corrections call vpon christians to be obedient to our knowledge Lastly it is a token of the childe of God to be a keeper of the word 1 Iohn 2 4 5. Tim. What is the third Lesson Silas That the Law should iudge them that are breakers of it this should admonish vs that wee doe with great reuerence and care obserue and keepe it because they that do sinne against the Law it will bee a seuere Iudge against them DIALOGVE IX Verse 13 14. For in the sight of God the hearers of the Law shall not be iustified but the doers of the same For when the Centiles which haue not the Law do by Nature the thinges contained in the Law they hauing not a Law are a Lavv vnto themselues Tim. WHat is the drift of this Text Silas To answere more distinctly the obiection which the Gentils or Iewes might make for themselues The Iew he might obiect that seeing he had the law of Moses there was wrong done to him to match him with the Gentiles in the case of sinne and damnation Vnto which the Apostle answered that they being breakers of the Law could haue no benefit of saluation from the Lawe which saueth none but the perfect keepers of it There is a perfect keeping of the Law either by Christ his obedience imputed to the beleeuer of this Paul speaketh not yet till the third and fourth Chapters or else suppose any man by his owne strength could fulfill the Law then should he thereby be iustified of this the Apostle heere in this place is to be vnderstood Moreouer there is a double Iustification one in opinion when men think and presume they be iust as the Lawyer did that questioned with Christ Luke 10. the Pharisies Luke 16 15. Ye are they which iustifie your selues The other is in truth before God which the Apostle meaneth heere and saith that if any in their deedes could answere the perfection of the Law thereby hee should be absolued and pronounced iust euen in Gods sight which is the true meaning of the word Iustified both heere and elswhere as appeareth by the opposition between Perishing Iustifying as also between condemning and Iustifying Rom. 8 33. and especially by that place in Acts Chapt. 13 39. From all things from vvhich ye could not be Iustified c. where the word can haue no other sense but Absolued Note further there is a legall Iustification and an Euangelicall The latter is by Christ thorough Faith the former by keeping the law perfectly For the end of the Law is not knowledge but practise to make the creature wholy conformable to the Creator therefore it must iustifie the performer Of this Iustification Legall Paul now entreateth Tim What vvas the lesson taught from hence Silas That the Law absolueth a man giueth righteousnesse and eternall life to them which by their owne strength do perfectly keepe the Law and not to them which only know and professe it Tim. What belongs to the perfect keeping of the Law Sil. Three things First that all bee fulfilled without failing in one iot Secondly that it be kept all our life long euen to and euen in the last gaspe Thirdly that it be kept in perfect manner with perfect loue of God and our neighbour Tim. Doth the Law reward with life eternall those which thus keepe it Silas It doth so by reason of the couenant which God hath made Do this liue Leuit. 18 5. Tim. Can any person thus perfectly do the Law Sil. None saue Adam in his innocency the man Christ all other men without exception break it The reason whereof is because all men being borne in sin cannot but in euery thing transgresse the Law till they be sanctified and after they be sanctified they can keep the Law but not perfectly because their new birth is imperfect in this life sinne still striuing against grace whereof it followes that none can challenge at all life eternall by the Law or the workes thereof as they bee done by vs. Tim. What is the Obiection of the Gentiles Sil. They might alledge that they had wrong done them to be condemned seeing they wanted the Law of Moyses Vnto which obiection the Apostle doth answer that though they lacked Moyses law yet they were not altogither without a Law First because that they did such things as Moyses Law required to be done Secondly because their thoughts excusing them in their well-doing and accusing them in euill doing did witnesse they had a Law euen the Law of Nature though not the Law of Moyses Tim. What is it to do such thinges as bee contained in the Law Silas First that in matter of Religion to think there is a God and that he ought to be worshipped Secondly in matters of manners to doe good things as to releeue the poore to helpe the helplesse to speake truth c. Thirdly in matters of policy to punish vices forbidden and to do good things commaunded by good lawes to restraine from euil and to constraine to good Tim. Did the Gentiles all this Sil. They did so as it is manifestly knowne by their Books and Stories which witnesseth of many that they both taught and practised honesty Tim. What letteth that they pleased not God
vs in our persons vnto the person of our mediatour who must do euery iot for vs therefore he saith it behooued him to fulfill all righteousnesse Math. 3. and that hee is the end of the law for righteousnes Rom. 10 and hath made vs iust by his obedience as in our text and became subiect to the law to redeeme vs which were obnoxious to the law Gal. 4 4. 5. And indeed seeing Christ himselfe was giuen vs and that he was borne for vs wrought miracles suffered death arose ascended c. how must not his life also be ours Againe is it not written that Christ was made our sanctification as well as our righteousnesse and our righteousnesse as well as our redemption 1 Cor. 1 30. Moreouer he that continueth not to doe all things contained in the law is accursed Deut. 27. last verse Where of it followes that if any wil auoyd the curse of the law he stands bound constantly from his conception till his death to keepe the law which forsomuch as none can do by himselfe therefore all the contents of the law must be accomplished by our surety or else no escaping the curse Besides if the actuall obedience of Adam made vs sinners howe should we be iust without the actuall obedience of Christ and it seemes that Christ should be but halfe a Sauiour only suffering and not doing things pleasant to his Father for vs. What meaneth that that Christ sanctified himselfe for vs Iohn 17. and who knowes not that it is written of Christ that hee came to doe his Fathers will Heb. 10. Whereas Scripture attributeth our saluation to his bloud that is a Synecdoche a part put for the whole likewise where iustification is placed in forgiuenesse of sins Rom. 4 5 6. and the bloud of Christ shedde beeing his chiefest obedience as it comprehends the rest that went afore so it excludeth onely legall sacrifices as not meritorious Tim. Is not this a speciall marke of a good Christian to follow the example of Christ his obedience in our doings and sufferings Sylas It is so hereby men are knowne to be Christians if after Christs example they doe indeuour to doe the will of God and not by their profession only which may be in an hypocrite Tim. Why doth hee say many shall bee made iust and not in the present time many are made iust Sylas Because this obedience is giuen to the elect at what time they shall liue in the world and beleeue DIAL XVI Verses 20 21. Moreouer the law entred thereuppon that the offence should abound neuerthelesse where sinne abounded there grace abounded much more That as sinne hath raygned to death so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord. Tim. WHat doe these words contayne Sylas The Conclusion of the whole treatise of Iustification by faith Tim. What is the matter of the conclusion Sylas In the conclusion he doth meet withall and make answere to a secret obiection made in the behalfe of the law The obiection is this that if the obedience of Christ be our full righteousnes before God without the works of the lawe then to what end doth the law serue To which the Apostle doth first propound his answere barely verse 20. and nakedly that the law was giuen first to encrease our guiltinesse Secondly that the grace of Christ thereby becomes more glorious the which the Apostle doth enlarge by a comparison of contraries verse 21. sinne and death set against righteousnesse and life as contrarie one to the other the sum of which comparison is thus much that as sin preuailes to make all guilty of death so the righteousnesse of Christ beeing freely giuen to the beleeuers doth preuaile much more to make them partakers of eternall life Tim. Now expound the words what is meant by the Law Silas The morall Law contained in the ten commandements Tim. In what meaning is it said it entred thereuppon Sil. The Apostle meaneth that it came in and entred vpon Adams offence which had made vs guilty of death that wee might become more guilty Some expound and say it entred beside the promise of grace as the more principall doctrine Tim. Was this the purpose of God in giuing the Law to encrease our guiltinesse Silas No not so the Apostle doth not note the intention of God with what purpose he gaue it but the euent that did follow the giuing of the Law that thereby our offence did more abound Tim. In what respects is offence and sinne said to abound by the Law Silas In these respects First because a Law beeing giuen sinne was made more grieuous now by the breach of it Secondly sinne is more stirred vp and irritated by the Law our nature desiring the things that are forbidden it Thirdly the Law doth affoord vs a clearer sight and knowledge of our sinnes which were more manifested vnto vs by the Law as may bee made plaine vnto vs by these comparisons first of a Glasse which makes vs see the spots of our face what they be and how foule they bee Secondly of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order and could not be espied in the darke So by the law we come to vnderstand what our sinnes be and how greeuous they are Tim. Tell vs now what is meant by Grace Silas The fauour of God in the free forgiuenesse of all sinnes by the merite of Christ his obedience Tim. In what sense is it said that grace abounded Silas In respect of vs and of our knowledge for by the forgiuenesse of our many and great sinnes the mercy and fauour of God in Christ did appeare most manifestly vnto vs and is more fully and famously knowne Tim. By what similitude may this be declared vnto vs Silas Of a skilfull Surgeon or Physition who by curing and healing great and desperate wounds and diseases doth not get more skill but doe more manifest their skill which they had Secondly of a most kind Prince or father who by pardoning some great faults of their Children or subiects do so much the more make known their clemency and kindnes by how much their offence was more heynous in like manner the more and fouler the sinnes be which be forgiuen vs of God the more plentifully doth he declare his grace From whence we learne first that wonderfull is the wisedome and goodnesse of God that can turne such a thing as sinne is to the praise of his grace as Dauids fall Psal. 51 1. and Peters deniall Luke 22 32. Secondly it affoordeth a great comfort to great sinners so as they feele their sinnes beleeue in Christ for whatsoeuer their sinnes be there is mercy with God more then to counteruaile them grace in Christ is more able to saue then Adams sinne to condemne Thirdly God suffereth men to abound in sinne with a meaning not to destroy them therefore but to poure and shew forth his goodnesse more richly
hanging about him Tim. But how is it that men vnregenerate doe sinne freely and voluntarily seeing sinne doth hold and detaine them so violently in his bonds Sil. Euery naturall man finneth freely and willingly for sinne cannot offer any force to the will whatsoeuer the will doth it doth it freely and without constraint yet it is true that sinne doeth exercise tyranny ouer the vngodly and holds them bound so as they cannot but fulfil the lusts os it For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison so as hee cannot get out yet for some respects hee is more willing to bee in prison than to bee abroad So it is with all sinners before regeneration they sinne freely because their will cannot bee compelled and yet they cannot but sinne because they are the seruants of sin Tim. Whereof doeth this admonish vs Sylas First of the miserable estate of all men before their new birth Secondly it teacheth that in our newe birth God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs a stronger then he must come or else we cannot be freed Tim. What is the end of our freedome from sinne ' and the law Sil. Not to liue as wee list but to serue God who hath beene so gracious to vs as to set vs free from such tyranny which we all stand bound to do in these two respects first as he is God our Creator full of maiesty hauing dominion ouer vs. Secondly as hee is our mercifull and mighty redeemer hauing freed vs from the cruell bondage of our sinnes hee hath paide a price for vs sc as wee are not our owne but his to serue and glorifie him in body and spirit 1 Cor. 6. and last verse As prisoners taken in warre and asterwards ransomed are bound to serue their redeemer so elect ones are obliged to Christ their ransomer and also their husband to bring forth godly workes to the honour and glory of his name Tim. How will this God be serued Sil. Not in the oldnesse of the letter but in the newnes of the spirit that is in such a new holy life as is wroght in vs by the Spirit and not as wee were wont to serue him before our calling Tim. What doth the Apostle signifie vnto vs by these words when he saith that they are to serue God in newnesse c. Sil. By newnesse is meant heere a new life or a pure and vnblameable life led according to the will of God which doth consist in a two-fold change the one is inward of the mind and will when of foolish and peruerse we are made wise to discerne what pleaseth God and obedient to follow it the other is outward when wee which haue our soules thus inwardly regenerate doe shew foorth in our manners new and vnwonted wordes and workes speaking and doing farre otherwise then we were wont to doe while wee were vnregenerate and naturall men Tim. In them that are thus changed and renewed is all become new in them Sil. Yea all Both within and without but not wholly and perfectly new for in those that are renewed there sticketh much corruption which is daily to be mortified but they are said to serue God in a new course of life because though sin remain in them yet they do not now obey the motions of sinne as before but resist and striue against them obeying and following for the most part new and holy desires and motions dooing good duties out of the loue of God and of their brethren whom before they respected not but themselues altogether Example heereof wee haue in these Romaines and in Paul the Apostle and the conuerted Theese and sundry others Tim. What is the lesson and doctrine from hence Silas First that it is not possible we should serue God and doe things pleasing to him till we bee changed and renued The reason is because we are not sufficient to thinke a good thought of our selues and secondly because God doth not allow any workes but such as come from one in grafted into his Sonne for it is faith that purifieth the heart Acts. 15 9. Tim. What is the vse of this Silas To reprooue Papists and such blind Protestants which thinke to please God with good intents and a ciuill life without new birth Secondly to moue all men to labour for renuing in holinesse Tim. Now tell vs why newnesse is attributed heere vnto the Spirite Silas Because our new birth or change from euill to good is the worke of the Spirite which by regeneration renues vs first in our body and soule and then in our manners and conuersation Tim. What is the doctrine feom hence Silas It teacheth Gods Children that whatsoeuer good is in them it proceeds from the Spirite by whose grace and strength it comes that they can loue God and obey him Tim. What vse is to be made of this point Silas It doth admonish them of humility because we haue nothing without gift of thankefulnesse for such a free great gift and of prayer also it reproues such as presume to doe good or to resist euill without the aide of the Spirite Tim. Now tell vs what is meant heere by the oldnesse of the letter Silas By oldnesse is meant the corruption of our nature and that course which was shaped by it which is called old because it cometh not from a will renued and changed but such as was in vs before our new birth Also by Letter is meant all Doctrine of the worde whatsoeuer outwardly set foorth vnto vs being seuered from Christ and his healthfull grace this is called the Letter because it is dead and of no force to vs vnlesse it bee to frame vs to an outward obedience onely vntill the Spirite of Christ doe ioyne with it to mortifie sinne and to worke our renuing Tim. What instructions are we to gather from hence Silas These two First that the whole word of God being seuered from the regenerating Spirite of Christ can effect nothing in vs towards newnes of life Secondly whatsoeuer obediēce men vnregenerate yeeld vnto the word of God before their conuersion it is but corruption and no part of that seruice which God will accept For it is oldnesse of letter glorious in shewe rotten within not comming from an heart purified by faith which is the foūdation of euery good worke Moreouer it admonisheth vs not to look for any fruite vpon our hearing or reading the word vnlesse Gods good Spirit come to ioyne with it to make it effectuall DIAL V. Verse 7. What shall we say then is the law sin God forbid nay I knew not sin but by the law for I had not known lust except the law had sayd Thou shalt not lust Tim. VVHat is it that our Apostle nowe intendeth in the verses following Sylas Hauing shewed in what meaning and sence true beleeuers 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
sorts First it maketh appeare vnto vs what is euill and sin and what is not Secondly it brings vs to behold the nature of sin how vile and filthy it is being against a righteous lawe and an infinite diuine iustice Thirdly it reueales the danger of sin what hurt it bringeth to the committers of it to wit no lesse then euerlasting destruction in hell after all the miseries of this life Lastly it giues a feeling of sinne in our hearts troubling our Consciences by some certaine byting and sting This experimentall knowledge is that which is chiefely meant heere where we are further to note that howsoeuer all Lawes both ciuill ceremoniall and iudicial as the law of nature also serueth to manifest sinne yet the morall Law of God being written by Moyses and rightlie vnderstood doth performe this office of reuealing sin most fully and feelingly because it striketh at the roote discouering our hidden and secret euil thoughts causing vs to seele the force of sin inasmuch as God himself in this Law doth with great power speake to the conscience for it hath his spirit ioyned with it which deserying and laying open our hidden naughtinesse and our bondage to it breeds terror in vs Rom. 8 15. Tim. What may be the vse of this first instruction Sila First it doth admonish all men to bee conuersant in the Lawe of God and to studie it if they do desire to be more and more acquainted with their own sins and wofull estate thorough the same Secondly it renders a reason why men haue so slender a sight of sins eyther their owne or others because they are ignorant vnsensible of the Law Thirdly it warneth the godly to bee thankefull vnto God who hath giuen them the Law to be as it were a Sentinell to bewray their enemy to them and a scourage to driue them forward to lesus Fourthly this directeth vs how to reade and heare the Law with fruite namely when wee finde out some thing by it which must bee forgiuen by mercie and repented of or amended by grace Lastly it serueth to pul downe our stomackes and hearts by the viewe of our owne sinfull estate to force vs vnto Christ and to make much of his grace and merites Thus farre of the first instruction Tim. Now tell vs of what knowledge the Apostle speaketh when he saith He had not knowne Lust c. As also what Law he speaketh of Silas He meaneth the morall Law or ten Commandements as is plaine by the instance of Lust which is sorbidden or condemned in euery one of them as the root whence springeth all other sinnes As for knowledge he meaneth both speculatiue and experimentall but rather this so as the sence is this I had neuer vnderstood lust to be a sinne at all or felt it to be so grieuous a sinne as now I doe without the helpe and light of Gods Lawe which forbiddeth Lust. Hence wee are put in minde againe how diligently the Law of God is to bee learned and weighed of vs seeing without it the hidden sinnes of our nature cannot bee espyed and knowne nor the force of sin so throughly felt as to enforce vs to Christ. Tim. But what Lust may it be that this our Text mentioneth for there be sundry sorts of Lusts some be good lusts which he cannot meane and sinful lusts be not all of one kind Shew vs which of them is vnderstood heere Sil. It is true as ye say for there be naturall Lustes when things tending to preseruation of our own nature are desired there is also a spiritual lust an hungring thirsting for iustice which is a desire of heauenly things that come from the Spirite and also there is carnall sinfull Lust which is of things contrary vnto God These be meant heere but not all these For of sinnefull lustes there be sundry kindes As first Originall lust which is the fountaine roote and spring of all other sins being that which is called byrth-sinne or corruption of Nature This Originall Lust is an impotencie of mans heart whereby it is inordinately disposed to this or that euill Secondly actuall lust which is euerie euill motion and desire of the soule against the law of God This proceeds as a fruite from the former Rom. 6 12. of which there are two degrees the one is an euill motion of the minde suddenly conceiued without consent of will this is called voluntarie Lust. The other is an euill motion which goeth together with consent and is ioyned with purpose and deliberation lames 1 15. This is called voluntary lust because it hath the consent of our will and is not onely in desire but in resolution to effect it if occasion serue Now our Text doth not speake of our voluntary lusts which are consented vnto by our will and resolued vpon First because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason as many Heathens did Secondly by that which followes in this Chapter it appeares he speakes of such lusts as be resisted and irkesome to a godly minde which doe leade the Saints captiue euen against their will making them cry out O miserable men and therefore it is an originall lust which is the prauity of nature disposed to euil which is meant here and also the first degree of actuall lusts to wit such as go before consent the moral law being rightly vnderstood of the Apostle gaue him light to see that those lustes were sinnes deseruing eternal death which before he knew the law he did not perceiue or once surmise it to be so or to sticke so deeply in his nature and so to make him obnoxious to Gods wrath Tim. Let vs now heare what doctrines and lessons we are to gather from hence Silas The first is this the miserable estate wherein all men stand by Adams fall hauing their nature wholly poysoned and corrupted by sin Iusting after euill things alone in so much as if we should neuer thinke speake nor doe euill yet our very corruption of nature beeing the breach of Gods eternall law maketh vs guilty of eternall wrath Secondly our euill desires and motions though they be misliked and striuen against yet they be sinnes and deserue Hell fire because they are transgressions of the Law Tim. What vse and profit is to be made of these doctrines Silas First euery one must see that they haue need of the death and bloud-shedde of Christ euen for the least vaine and sinnefull thought or imagination yea for healing their infected dead nature Secondly that euery one must be humbled mourne and with sighes craue pardon for such thoughts and for their naturall inclination to sinne Thirdly all Christians stand bound not onely to take care and heed of their words and workes but euen of their thoughts and desires for there must a Conscience be made not onely of what men speake and doe but what men thinke and desire Fourthly it serues to
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and 〈◊〉 playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
stead of not stirring raging it doeth moue and trouble our mindes to see and to feele it For sin is neuer truely dead in any natural man but counterfotly and in seeming onely while the knowledge of the law is absent there is a true death of sin by the Holy Ghost as Chap 6. 2 3. and a dissembled death while the law is hid from vs. Tim. What doth the Apostle meane in the beginning of the 10. verse when he said he dyed Sylas That is while before hee seemed to himselfe to bee aliue nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation through the breach of the law hence came death not frō the law as he sheweth by his owne example Tim. What instruction haue we from hence Silas This that the law serueth to kil men by shewing and making them feele that they are dead and most wretched by reason of their sinnes Some are thus killed to destruction as Cayne Esau and Iudas and such as wholly despaire Others are killed vnto saluation as Paul and such as by their despaire are driuen to Christ when they are brought to see nothing in themselues saue matter of eternall misery and bee out of hope euer to bee saued by any goodnesse or strength in themselues this causeth them to looke about for succour from elsewhere DIAL VII Verses 10 11. The same commandement which was ordayned to life was found to be vnto me vnto death 11. For sin tooke occasion by the commaundement and deceiued mee and thereby slew me Tim. VVHat is the drift of this text Sil. To prooue that the lawe is not properly the cause of death but sinne verse 10. and withall to shew how it is that sinne did slay and kill Paul namely by deceiuing him verse 11. he cleareth nowe the lawe from being cause os destruction as before from being cause of sin Tim. How is it proued that the law is not the cause of death and of Gods wrath Silas Because on Gods part it was ordained vnto this end that it might giue life but sinnefull lustes stirred vp in Paul by occasion of the law deceiued him and by that deceiuing slue him spiritually so sin is the proper cause and by it selfe of death law is the occasion only that by the deceit of sin abusing it Tim. In what meaning doth the Apostle say that the commandement is ordayned to life Silas It teacheth what end and vse there is of the lawe in respect of it owne nature that is if so it be obserued it doeth giue life eternall For so it forbiddeth euill things and commandeth good things as it propoundeth the promise of life to the perfect doers of it as it is written He that doth these things shall liue in them Leuit. 18 5. Indeed the Apostle sayth Gal. 3 21. That the lawe cannot giue life and Rom. 8 3. that it is impossible for the law to giue life But the fault hereof is not in the nature of the law which of it selfe is a worde and oracle of life like to the fountaine whence it flowed but in our weaknesse which cannot fulfill the perfect righteousnesse of the law whence it is that it cannot giue life as the Sunne cannot giue light to him that hath no eyes to see it nor Christ cannot giue righteousnes to him that hath no faith to receiue it Tim. How doeth the Apostle meane that the commaundement was found to be to him to death Silas Thus much that at length he felt it to be so for the law when he rightly vnderstood it made him perceiue that hauing in it owne nature a good vse euen to giue life that accidentally and besides the nature of the law it proued to him the cause of death insomuch as by breaking it he felt himselfe guilty of death and damnation For the proper cause of death and damnation it is sin or our natural corruption deceiuing vs which abusing the ministry of the law by being stirred vp by it the more brings forth of it owne nature properly and by it selfe death and damnation Thus sin as the true cause doeth produce death and the law occasionally doth produce it Tim. Open this somewhat more playnly and fully vnto vs how death comes of sin by the occasion of the law and how sinne deceiued Paul the Apostle being in his Pharisaisme Sylas Thus when wee begin to knowe the law rightly we see and feele our sinnes which before wee did not and that thereby wee are woorthily adiudged to damnation in hell fire This cannot bee carnestly thought on but that it will bring vs to some taste of destruction in which respect though wee doe liue in our bodies yet we are said to bee slaine by sin and to be dead For as a malefactor condemned who by feare feeling of his death approaching looking for it euery minute with terrour may be said to tast of death and to die before he be dead so it was with Paul being vnregenerate and so it is with all the elect when the law hath effectually conuicted them of death through sin they haue a sence of death eternall which breedeth great heauines and disquietnes in their minds Tim. What instruction is to be gathered from hence Silas That there is none of yeares which are partakers of the life of Christ and of his righteousnesse vntill by the preaching of the lawe they haue such a sence in regard of their sinnes that they feele themselues dead this is the course that God taketh with all his children to kill them before hee make them aliue to humble them in feeling of their own dead-sick and damnable estate before he heale them and saue them The reason hereof is because till men be brought to a through-sight sence of their own dsmnation they will neuer secke after Christ nor desire him without which they can neuer finde him nor haue him God hauing so ordained it that by seeking we shall find him Secondly the health and saluation by Christ becomes more sweete and precious to men that first haue felt themselues lost and damned without him as health is more pleasant after sicknesse liberty after bond plenty after scarsity faire weather after foule peace after warre therefore to haue his grace highly esteemed God vseth to bring them very low that shall enioy it Tim. What is the vse of this Doctrine Sil. First to stir vp secure sinners to labour much to be brought to the feeling of their owne deserued damnation that they may become capable of the grace of Christ vnto saluation Secondly to comfort those which bee humbled to Hell gates in the sence of their sinnes seeing by this meanes God is a preparing of them for his Sonne to become meete to bee his members by faith Lastly to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes to be thankfull in word and deed for such a deliuereance This is
feare further destruction Secondly they were so displeased with the euils they did against the law that they had no care to doe the good commanded in the law as regenerate men haue and that out of conscience and obedience of the lawe and in one thing as well as in another Tim. But Herod was not onely displeased but he did good things Mark 6 20. Silas Herod was indeed displeased with his sinnes because hee feared the punishment and not because the lawe forbad it for then hee would haue put away Herodias his brothers wife haue repented of that main and grosse sin Secondly though he did good things yet not throughly for when the text sayeth hee did many things it implyes that hee neglected other things which were as needfull to bee done as those which hee did whereas the regenerate that consenteth to the law doth hate and repent of one sin as well as another and allowe one duty as well another though they perfectly neuer leaue any sinne nor doe any duty Tim. Yet it is reported of this Paul that when hee was a Pharisy and vnregenerate he was conuersant in all the righteousnes of the law without rebuke Silas All this is true and yet did not hee then consent to the lawe of God that it was good First because his conuersation was vnrebukeable outwardly before men alone his lusts and inward motions being vicious and sinfull before God Secondly the feare of men or the feare of punishment from God or both and not the loue of the law might and did moue him to be outwardly righteous Lastly hee was not stirred vp to the works which hee did by faith and charity either towardes GOD or man All things are quite contrary in the regenerate who content to the law of God both outwardly and inwardly and haue a pure heart cleansed by faith the ground and foundation of all that good they do Tim. Yea but euen regenerate men they do many euil things quite contrary to the lawe and doe leaue vndone sundry good things inioyned in the lawe and in those thinges which they doe best they come short to the perfection of the law how doe they then consent to the law Sil. Yes all this may be and stand very well together if men consider his conclusion set downe in the next verse which is that Paul as he was renued so farre his mind his will his affections did all allow the whole law and the euils which he did he was violently drawne vnto them by original sin which still remained in him Tim. Shew vs then when it may be sayde of a man that hee consents to the law Sylas When hee is so affected to the lawe as Dauid and Paul were not for degree but for sincerity of affection see Psal. 1 2. 119 14 15 16 18 30 31. Rom. 7 22 23. Tim. Nowe declare vnto vs what profit wee are to make of this doctrine Silas First wee haue from hence a notable difference betweene the godly and the vngodly the sincere Christian and the hypocrite for the vngodly man and the hypocrite when he doth any good or eschue any euill it is not from the heart because the law commaunds it for he euer hath respect vnto gaine or credit or pleasure or pain and not to the will of God but the godly though hee sin yet from his heart he loues the law hauing that in him which resisteth and hateth sin Secondly from hence we haue a special comfort vnto al such as consent to the law of God whose inward man delighteth in it and whose minde serueth it such surely are regenerate though they haue many fearefull imperfections and sinnes yet if they in trueth allow the law condemning those sinnes they doe and allowing those things they doe not because the law willeth them repēting from their harts so oftē as they violate the law through weaknes this is a certain mark of a new born child of God 〈◊〉 It sheweth how fearful their case is which are ignorant of Gods law either because they cannot or because they care not to know it These do not consent to the Law which they do not know and therefore are as yet in the estate of damnation Therefore it is a needfull thing together with the preaching of the Gospel to haue the Law soundly interpreted and applyed For as men cannot consent to the Gospell without the preaching of the Gospell which is the power of God to write it in our heart so we cannot so much as know the Law without the preaching of the Law Finally heere is a sure truth that whosoeuer willeth not the euil which he doth but disalloweth it out of a reuerent loue vnto the Law whereunto hee seeth the euill which he dooth repugnant he certainly approoueth the Law to bee good and a rule of rightnesse DIAL XIII Verse 17. Now then it is no more I that do it but sin that dwelleth in me Tim. VVHat doth this Text containe Silas A second conclusion inferred and gathered from the first combate betweene grace and corruption in the heart of Paul or betweene a good will and a bad deed the conclusion is thus much If I Paul do what I hate and what I would not do then I doe it not as I am renued but sinne dwelling in my Nature doth it by drawing me from good to euill whence it is too manifest that the force of sinne is yet great in me and that I truly complained in verse 14. Tim. What Instructions are we to learne from this Conclusion Silas That euery regenerate man is diuided into two men or into two parts that is himselfe and sin the new man and the old grace and corruption flesh the spirit the law of the minde and the lawe of the members The reason heereof is because in this life theit regeneration is vnperfect Secondly that a regenerate person takes his denomination from the better part that is from grace which raigneth in him not from sinne which doth but dwell in him Thirdly that part which is regenerate and renued in a man neuer sinneth but it is that part which is corrupt and vnrenued that sinneth doth euill Fourthly it affoords a plaine and euident marke to discerne a man that is regenerate from him that is not regenerate Tim. Before you doe particularly name the markes of a regenerate man set downe in this verse tell vs how many markes are contained in this Chapter whereby we may iudge of a regenerate man Silas There be seauen seuerall markes of the regenerate Children of God set downe in the latter part of this Chapter that is from the 14. verse to the end of it The first is to will that which is good and to hate sinne verse 15. The second to consent to the law that it is good and to delight in the sound knowledge and spirituall obedience thereof verse 16 and 22. Thirdly to haue an inward man that is such a man as is in secret and
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
First it signifieth determination or ending of a thing as Mat. 24 3. Secondly it signifieth the mark whereunto any thing aimeth as 1 Pet. 1 9. Thirdly it signifieth perfection or accomplishment as Ro. 13. Loue is the end of the Lawe Fourthly that for whose sake or cause any thing is appointed The word End in this text may well beare all these four significations but the two last especially For Christ hath determined the ceremoniall Law for signification and practise and the Morall Law for curse and extreame rigour Also he is the marke at which the whole Old Testament to wit both Law Prophets aymed for they bare witnesse to Christ Ro. 3 21. Thirdly Christ is that which is intended in the Law and for which the Law is appointed Lastly hee is the perfection of the Law inasmuch as he hath exactlie in euery point perfourmed it bearing the punishment due to the breach and yeelding due obedience Tim. But declare vnto vs more particularly in what respects Christ is the perfection of the Law Silas First in respect of his integrity and puritie of his Nature being conceiued without sinne Math. 1 18. Luke 1 35. Secondly in respect of his life and actions being wholly conformed to the absolute righteousnesse of the Law 2 Cor. 5 21. Thirdly in respect of the punishment which he suffered to make satisfaction vnto Gods Iustice for the breach of the Law Col. 1 20. To which may be added that hee hath purged the Lawe from the corrupt glosses of the Pharisics Math. ch 5 6. Lastly he reneweth it causing his members heere to beginne and in heauen to fulfill the obedience of it Tit. 3 5. 6. Tim. What is the summe of the first part of the 4. 〈◊〉 Silas Thus much whereas God gaue vs the Lawe of the ten Commandements to be a Law of perfect righteousnesse and men thorough weakenesse are vnable to keepe 〈◊〉 therefore Christ is now made the perfection of the Law for that Christ hath made perfect and full that which the Law coulde not for it could not pardon our sinnes nor giue vs power to fulfil it but Christ hath done both these by application of his obedience and sufferings to beleeuers Tim. What Doctrine ariseth from this verse thus explained Silas First whosoeuer desireth perfect righteousnesse and eternall life must come to Christ who is therefore called our righteousnesse 1 Cor. 1 30. 2 Cor. 5 21. The reason heereof is because perfect righteousnesse such as is required in the Lawe and to which eternall life is due is to be found in the man Christ onely and in no other humaine creature whatsoeuer and this commeth to passe not by any defect in the Law which is a worde of life and ordained to giue life Rom 7 14. but by our owne default who cannot thoroughlie obey it Rom. 8 3. Tim. What profit is to be made of this Doctrine Silas It conuicteth those of error which will bee Iustified any other way either in whole or in part saue by Christ onely for since nothing that men do or can doe before or after grace can be saide to be Christ Christ alone is our righteousnesse therefore to trust in anie thing for righteousnesse is to make that a Christ and so to renounce him Secondly it teacheth that true Christian people be the onely happie men and onely Christian religion to bee the onely true religion because it alone teacheth the Doctrine of Christ and of righteousnesse by him therefore all other professions besides Christianity directly leades to perdition whatsoeuer shewes they haue Turcisme Papisme Paganisme c. are false and deceitfull religions Tim. What is the next Doctrine Sil. That the chiefe office and dutie of the Lawe is not onely to giue knowledge of our sinnes and to bee a direction for our life and manners but to direct vs vnto Christ as vnto the proper end thereof in respect whereof the law is tearmed our Schoole-Maister to Christ Gal. 3 24. Tim. But how doth the Lawe direct and bring vs vnto Christ Silas Not directly and ofit owne nature for so it threatens vs with death for euery disobedience promiseth eternall life no otherwise then vpon perfect obedience which wee vtterly want but indirectly and by accident namely by shewing out sinnes accusing condemning vs therefore it compels vs to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe driuing vs by that meanes out of our selues to seeke vnto Christ for the pardon of our sinnes and to be accounted perfectly iust by his obedience imputed vnto vs. For as a glasse by shewing vs the blots in our face warnes vs to wipe them out and a sicknesse being knowne and felt enforceth vs to the Physition for helpe and as hunger and wearinesse compels vs to looke out for meate and rest so the law by opening our guiltinesse and terrifying our conscience by denouncing punishments makes vs run to Christ for remedy that wee may bee iustified by him laide holde on and receiued by a true and liuely faith Tim. What profit of this doctrine Silas First it argueth all such of great foolishnesse as seeke to be iustified by the workes of the law for that is instead of a Schoole-Maister to make it a father and a redeemer vnto vs. Secondly it doth admonish vs how we may become profitable hearers of the law to wit by learning from the law being rightly expounded not our sinnes alone and the iudgements due vnto them but by considering Christ to bee our redeemer and deliuerer from sinne and the curse due to them Therefore such are here iustly to be reprooued as vpon hearing of the law preached do sticke in the knowledge of their sinnes and the feare of Gods wrath due to them whereas they should be led forward thereby to see and seele a great need of Christ that they may seeke after him to obtaine pardon of their sins also righteousnesse and eternall life by him as a man that is wounded or one that is sicke runnes to the Physition for reliefe and helpe so the law reuealing sinne and death should whip to Christ. Tim. Come to the second part of this text and tell vs what doctrines we are to learne from thence Silas First that Christ together with his righteousnesse are receiued not by any workes but by beleeuing as it is heere written to him that beleeueth Secondly we learne that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone but to all elect Gentiles also which shall beleeue in him as it is written to euery one that beleeueth Tim. What followes heerevpon Silas These two things First that the difference betweene the Iew and Gentile vnder the law is now taken away by Christ vnder the Gospell Secondly heere is great matter of comfort for all faithfull persons whosoeuer how weake soeuer their faith be so it be true for vnto such their
obedience chap 12. v. 1. God ordainer of powers and is obeyed or resisted in them and how many waies ch 13. v. 2 3. God of peace of patience and consolation why so called ch 15. v. 5. God sent his Sonne out of loue to mankinde and why ch 8. v 32. God the onely auenger and why ch 12. v 19. God with him no vnrighteousnesse or cruelty either in execution of decrees or in the decrees themselues Ch 9. v 14 19 20. chap 11 v 35 36. God no respecter of persons ch 2. v 11. Howe persons may bee respected Gods will supreame cause of all his counsel and works ch 9. v 11 15. Gods will not to bee registred how it is to be vnderstood ch 2. v 19. Gods glory in manifestation of his mercy iustice the vtmost 〈◊〉 of all his counsels ch 9. v 22 23. Gods wrath and Iustice how fearfull a thing ch 3 5. and ch 5. v 6. and 8. Gospell of God why so called ch 1. v 2. and 15. verse 16. Gospell what it signifyes preached by the Prophets the authority excellencie antiquity and efficacy of it ch 1. v. 2. Gospell wherein it differs from the Law ch 1. verse 17. Gospel not to be ashamed of ch 1. v 16. Gospell how the power of God ch 1. v 16. Gospell how called a form or mould ch 5 v 17. Gospell what a blessing to enioy it ch 3. v 2. Gospell good holie iust ch 7. v 12. Gospel to be delighted in ch 7. v 22. Gospel how to bee esteemed and receiued Chap 1. v 2 3. Gospel preached both is obiect and instrument of Faith Gospel how the Iewes enemies to it Ch 11. v 28. Gospel why at first confirmed with myracles Chap 15 v. 19. Gospel a sacrificing sword ch 15. v 16. Gospel bow cause of death being a word of life Gospel word of faith and why Ch 10 v. 8. Gospel brings Spirit of Adoption Ch 8. v 14. Good why the Law so entitled Ch 7 v. 12. Good earnestly to bee sollowed Ch 12. v. 9. Good purposed when it cannot be effected Ch 15 verse 22. Good which we would we cannot alwayes do Chap 7. verse 15 16. Good is wrought out of al things toward the elect ch 8 v 28. Good doers may looke for praise and neede feare no punishment Chap 13. verse 3 4. Good by the wise GOD drawne out of euil Ch 8 v. 28. Ch 11 v 11. Good by sinne conuerted to euill Ch 11. v 9. 7. Grace what it signifies how manifold the spring of all good giftes Chap 1 ver 7. Grace howe holinesse so called Chap 6. v 23. Grace how Apostleship so tearmed Ch 1 verse 5. Ch 15 15. Grace extolled by Faith suppressed by the Law Ch 4 16. Grace in cause of Iustification contrary to works Ch 11 verse 6. Grace more abounds wher sinne abounds how to bee vnderstood ch 5. v 20. What it is to bee vnder Grace ch 6. v. 15. Grace of Christ how preuailes aboue Adams sin ch 5. v 16 17 c. That Grace may abounde we may not sin Ch 6. v. 1. Grace of God how necessary for all beleeuers Cha 16 v. 20 and 24. Griefe what it is cha 10 verse 2. We must grieue mourn with such as mourne how Ch. 12. v. 15. Griefe in Paule great for the abiection of the Iewes Chap 9. verse 23. and Ch. 10 1 2. H. Heart what it signifies ch 10 v. 9 10. From the heart what it is ch 6 17. From the heart prayers must come if they be accepted ch 10 15. Heart-hardnesse what it is how manifo'd how procured how to be cured how dangerous fearfull when it is whollye and for euer Markes to know it by the causes of it ch 2. v. 5. Chap 11 v. 7. Hast an effect of vnbelief and cause of shame ch 9. v last Head of the Church not Peter or Pope but Christ. Ch. 12. v. 4. Hearing how Faith by it Ch. 10 14. Heauens howe vnder vanity how to bee glorified New heauens what Ch. 8. v 21 22. Heathen their calling to Christ prophefied of ch 15. v. 9 10. 11. Heathens how a wild Oliue ch 11. v. 17. Of their grafting in and how partakers of the fatnesse of the Oliue Heathens how beholden to Gods bountifulnes chap. 11 v. 18 19 20 21. Holy how Scriptures bee so why the law is so entitled ch 1. v 1 2. Christians sacrifice how holy ch 12. v. 1. Holinesse way to heauen ch 6 v. 23. Holy how the branches so because root is so ch 11 16. How our children beso ib. Hope what it is how manifold how Christian hope differs from 〈◊〉 see ch 5. v. 5 6. and c. 8. v. 24 25. Hope how it makes not ashamed Hope how saued by it Hope the office of it Hope how the fruite of experience and ioyned euer with patience ch 8. v. 24. Hope is of good things to come only of eternal glo ry chiefly See ch 8 24. Hope a temedy of afflictions ch 12 v 12. I. Iesus what it meanes ch 1 1. 3. Ignorance of God how great a sinne why to bee auoided ch 2. v. 12. Ignorance how it excuses Ignorance polluteth zeale Ignorance ioyned with pride and rebellion against God ch 10 v. 2. 3. Ignorance how dangerous in a guide and teacher Ch. 2 v. 19 20. Image of God vnlawfull how Image and Idol all one ch 1. v. 23. 25. Iustice imputed inherent Iustification how differs from sanctification Causes and effects of it Ch. 〈◊〉 v. 14. Iustified how wee are by Christs resurrection ch 4. verse last Iustification the partes of it how it is the grounde of peace ch 5. v. 1. K. King how Christ is so ch 1. v. 3. Kingdome of Christ spirituall Kingdome of God what be the conditions and parts of it ch 14. v. 17. Kissing the Booke in an Oath ch 9. v. 1. Kisses how vsed in the primitiue Church ch 16 v. 16. Knowledge of the worde how excellent and necessary ch 13. v. 12. Knowledge part of faith ch 14. v. 14. Knowledge of sinne speculatiue and experimental both by the Law ch 7. v. 7. Knowledge of the Lawe what it worketh ch 3. v. 20. and 4. v. 15. L. Law how many significations ch 3. 19. Law how manifold of nature of Moses Ceremonial iudiciall morall how abrogate Chap. 2. v. 14. and Ch 10 4. Law how spirituall and what to be learned by it ch 7 v. 14. Law how called iust ch 7 v 12. Law impossible to be kept and why ch 8. v. 3. Law how ordained to life and occasion of sinne and death Chap. 7. verse 10 11. Law of members and of minde what they be ch 7. v. 23. Lawe how to be delighted in and why ch 7. v. 22. Law cannot iustify vs and why ch 8. v. 3. Law the righteousnesse of it neither easie possible cer taine or comfortable chap. 10. v. 4 5 c. Law how the inheritance is not by it ch
iudiciary law is called iudgement or iustice because by the immutable order of iustice it is requisite that rewards and paines be repaied to men as recompence of their workes It is tearmed the iudgement of God because it doth not belong to God as a contingent effect of his free will which he may doe or not do as he will but as a naturall attribute is in God and by him vnchangeably expressed and executed 2. Thes. 1 6 7. Whereas the Gentiles are saide to know this iudgement the meaning is that they well vnderstood the law and iudgement of God to allot death to them which did such crimes and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment as whether God did inflict or for some time spared yet the doers of such things were worthy of death that is some kind of punishment tending to destruction euen of Hels destruction the Gentiles were not altogether ignorant as by Virgil and other Poets may be collected This iustice of God the Heathens knew by light of Nature Secondly by witnesse of their owne Conscience and by experience in the daily examples of diuine reuenge Hence Draco appointed death to the breakers of his lawes and Gentiles iudged Adulterers vnto death Gen. 38 24. Also the Barbarians Acts 28 4 bewray murtherers worthy to dye in their iudgement Tim. What death are they worthy of which doe such things against the Law of God imprinted first in mans minde then written in Tables of Stone Silas Both naturall death violent death and death eternall this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule it is to be suffered in Hell a Prison a Lake a place of darkenesse a depth in the company of the Diuell wicked Angels and Reprobate men and for euer without end infinitely without measure Tim. How is this paine and smart of this death shaddowed out in Scripture Silas By the similitude of fire and Brimstone the effects of this paine be weeping howling and gnashing of teeth this paine shall endure as long as God endureth euen euerlastingly Tim. What vse is to be made of this description Sil. First it should humble vs much to think that we deserue such an vnhappy condition Secondly it should make vs flye from sinne that hath pulled it vpon vs. Thirdly it should stirre vp a loue to 〈◊〉 Christ that hath himselfe suffered the paines of this death to free vs from it Fourthly it should moue in vs great pittie towards such as do lye in sin and be in the Highway vnto this death Lastly it should breed great carefulnesse to keepe others from sinning Tim. What sinnes are chiefely to be auoyded of vs Christians Sil. Sinnes against our knowledge because they giue greatest wounds to our conscience and so most trouble the peace of our owne hearts Secondly they draw after them the greatest downefall in this world which is the sinne against the Holy-ghost Thirdly they procure greatest wrath and punishment after this life Lastly they haue in them slat contempt and Rebellion against God Tim. May not Gods Children sinne after their knowledge Sil. They may and do as appeareth by Dauids praier Psal. 19 13. and practise Psal. 51. Also by the example of Adam Manasses Solomon and Peter but in these sinnes the godly differ much from the wicked for the godly fall into these sinnes seldom with a strife of heart against them in the doing and great griefe of heart afterwards as also encrease of care and watchfulnesse against new temptation but none of these things bee in the wicked but the quite contrary for they run headlongly and wilfully into euill and are without remorse and returning to God Tim. What is it to fauour those that do euill Sil. To consent vnto their wicked deeds with approbation this may be done many waies as by praising by counselling and perswasions by hiring and rewarding by defending by dispensing by pardoning or procuring pardons by concealing and hiding and by pleading for them also by silence and not reproouing or not punishing all these worthy of death Tim. How may their fault bee set out which fauour euill doers Sil. By the example of Arch-rebels which wil maintaine all that rise vp against their Prince This is an high pitch and degree of sinne and in a very dangerous case they stand who be risen to this height of iniquity especially in this light of the Gospell CHAP. II. DIALOGVE I. Verse 1. ¶ Thou therefore art inexcusable O Man whatsoeuer thou art that iudgest for in that same wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the selfe same things Tim. WHat is the purpose of this Text Silas The general purpose is to shew the guiltinesse of the Gentiles but especially to discouer reprooue a close kinde of sinners who tooke themselues to be righteous without fault because they reproued others and could not themselues be blamed of the world these sinners the Apostle telleth them that it is little helpe to them that the world cannot iudge them seeing they are iudged of their own Conscience and of God The text hath a reproofe in the first words Secondly a reason in the rest Tim. This indeed is the commonly receined opinion that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles which were more polliticke and sinned with more cuning neither doing openly nor allowing such grosse crimes as were mentioned before but taxing and condemning them both morally by precepts as did Cato Socrates c. and ciutlly by their lawes as Solon Lycurgus Draco c. Yet in secret and priuately did the same things Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge and contrary there vnto bad run into foule Idolatry against the first Table now taxeth such as abuse their practicke knowledge trespassing against their neighbours contrary to the knowne rules of common equity but what doe you thinke of the connexion of this Chapter with the former Sil. The first Particle of this Text Therefore doth well cleare it to me that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter so as he doth not take vp a reprehension of a new sort of sinners but goeth on still to conuict the same transgrcssors but with a new 〈◊〉 Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men to wit the wrath and punishment of God reuealed and executed vpon them whereof it followeth strongly that the Heathen by their works deseruing damnation could not thereby challenge Iustification Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience not from that particular morall iudgement
sinnes conuincing vs of it Tim. What vse heereof Silas Foure-fold First the summoning of the wicked to repentance Acts. 17 30. Secondly the confirming such in their duties as haue repented 2. Cor. 5 11. Thirdly it teacheth patience because there will at length vndoubtedly be an end when the good shall bee rewarded Lastly Charity towards our brethren Rom. 14 13. Tim. What was the next thing Silas That this day is vncertaine to vs when it will come as appeareth by the testimony of the Scripture as Math. 24 where the vncertainty of this day is set forth by these and such like similitudes as of a Theese in the night of trauaile falling vpon a woman of a housholder comming from a marriage God would haue this day vnknowne to vs to warne all to be watchfull that is to liue so carefully euery day as wee would doe vpon our iudgement day because euery day may be that day for ought we know Tim. What hindereth the comming of that day Silas Onely the accomplishment of the elect which may be done in a short space Tim. Shall not the Iewes be called first Silas So it verily seemeth Rom. 11 24 25 26 27. c. but they are part of the elect whose calling may speedily be performed and wrought Tim. Who is the Soueraigne Iudge Sil. God by whose authority the iudgement is to be held first because he alone seeth the secrets of men Secondly he alone can open the booke of the Conscience Thirdly he alone can raise the dead Lastly hee alone can execute the sentence all which should worke great feare of offending him and continual care of wel-doing 2. Cor. 5 7. Tim. But the Scripture saith of Christ that he shall iudge the world as he is man Acts 17 31. how then shall the Saints iudge 1. Cor 6 2. Silas Christ shall pronounce the sentence Mat. 25. but the Saints shall iudge as assistants to Christ and approuers of his sentence The consideration whereof should breed terror to the wicked that he whom they haue despised shall iudge them and matter of comfort to the beleeuers that their head and Sauiour shal be their Iudge Tim. What shall be iudged Sil. Secrets of men by which is meant all inward thoughts conceiued in the heart all hidden affections seated there and all outward deedes closely carried from the knowledge of the world and done in dark or remote places Tim. What should this teach Sil. To haue a great eie euen to our thoughts and affections that they bee such as shall agree with Gods will Secondly to doe nothing but that wee would haue all the world to know for God who seeth all and shall iudge all is greater then the world and will open all to the worlde Tim. Why is the iudgement a part of the Gospell Sil. First because it stirreth to repentance which belongeth to the gospell Secondly it teacheth charity and patience two parts of the gospell Thirdly it bringeth perfect deliuerance and redemption from all sin and misery which is the matter of the gospell or else the meaning may bee that Christ shall giue sentence according to the doctrine of the gospell already published Iohn 3. 16. 17. 36. DIAL XII Verse 17. Behold thou art a Iew and restest in the law and gloriest in God and knowest his will and tryest the things which differ in that thou art instructed by the law Sil. VVHat is the drift of this Text Sil. To conuince the Iewes as guilty of sinne and damnation as before hee had done by the Gentiles and so to driue them both to seeke their iustice not in their owne workes but in Christ Jesus alone Tim. What order doth the Apostle keepe in this part of his treatise Sil. Hee doth these three things First hee rehearseth seuen priuiledges or benefits of God towardes the Iewes to the chiefe whereof euen to their Doctors he directeth his speech Secondly hee reprooueth their vnthankfulnes in the abuse of these benefits Thirdly he answereth their obiection about circumcision and sheweth which is true circumcision and which bee true Iewes which bee otherwise Tim. What was the first benefit which they might pretend for their immunity why they should bee exempt from the seuere iudgement of God Sil. That they were called Iewes which was an honorable title and noble as now it is to bee called Christians but they were not such as they were and would be called which sheweth vs that trueth may be seuered from titles and that glorious names through the wickednesse of such as beare them may become most odious and infamous Tim. What was the second benefit Sil. That they had the law and the seruice of God prescribed them by it this benefit appeareth to bee great by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was that they rested and contented themselues in the reading knowledge and profession of the lawe also putting their trust therein and proceeded not to practise and obedience to walke in the statutes which they vnderstood and professed Tim. What was the third benefit Sil. That the true God was their God and made a couenant to take them to be his people this was a maruailous great benefit the profession and dignity of the couenant as appeareth by Deut. 4. 29. and Psal. 144 15. And Paul sayeth it was their glory but this was their abuse of this benefit that they gloried in God without due desire and care to aduance his glory by godlines of liuing Tim. Tell vs what the fourth benefit is Sil. It is the knowledge of Gods will this appeareth to bee a precious benefit by these reasons First because knowledge is a part of Gods image and of Christes kingdome Secondly it is to the mind as the eie to the body or the Sun to the world Thirdly it is of great price more worth than all merchandize Prou 3. 14. Fourthly it maketh one man to excell another but heerein they abused their knowledge both for that knowing the will of GOD they did it not and also because being seuered from loue of God and their neighbour it made them swell Tim. What is the fift benefit Sil. Triall of thinges which differ these wordes they haue another reading as thus Thou allowest of things which are excellent If wee take the first reading then it hath this sence that the Iewes had such a degree of knowledge of Gods will at least in their own perswasion as they could discerne betweene good and euill betweene trueth and errours Phil. 1. 7. 8. But if wee take the second reading then the sence will be this that they by their knowledge not onely could tell what was good and what was not but of sundry duties they knew which was most excellent This is a benefit of great moment because in comparison of two duties when they come in ballance togither it is a very good thing to know which is to be preferred for one may commit a great sin in the doing of
nfirmation heereof by authority of Scripture As it is Written Tim. What is it to glory in the Law Silas To take pride and pleasure in the knowledge profession of the Law This is a vaine and foolish glorying When knowledge and professio n is seuered from the practise of the law it is ridiculous to glorie in such knowledge of the law is not onely vaine and to no vse but tendeth to more grieuous condemnation for hee that knoweth his Maisters will and doth it not shall be beaten with many stripes Tim. What is it to breake or transgresse the Law Sil. It is a speech borrowed from earthly thinges the Law being compared to a bound or Land mark because it should keepe our heart and all our thoughts and affections in due compasse Tim. How many things are heere signified by transgressing the Law Sil. Foure things First to do euil things forbidden in the Law Secondly to leaue vndone good things commanded in the Law Thirdly in the manner of dooing things commanded to faile and in the end by not doing them from perfect loue vnto Gods glory Fourthly to purpose to continue in the breach and transgression of the Law Tim. How doth the breaking of the Law dishonour God Silas Not in respect of God himselfe whose honour cannot be encreased nor lessened but in respect of men who take occasion from the euill life of Gods people to speake euill of Gods word and holy Religion as if it were a teacher of iniquity 2 Sam. 12 14. 1 Tim. 6 1 2. Titus 1. 11. 1 Pet. 2 10. for as euill Children discredite their Father so it is a discredit to God that they which are called his children should do euill and liue vnrighteously Also in euery transgression there is a contempt of diuine Maiesty directly or indirectly which is a dishonour to God Tim. What should this worke in vs Sil. A wonderfull care to auoyde all open disobedience to Gods lawe because it doeth not onely offend and displease God but exceedingly turne to Gods dishonour for Gods honour is a greater matter then our owne saluation better it were that all men were destroyed then God should bee dishonoured Againe men were created vnto the honour of God not to his dishonour This consideration hath kept many of the seruants of God from sinning for this cause Dauid would not hurt Saul when hee might because he would not dishonour God by doing euill Ioseph was kept from incontinency by this reason Sidrac Misech and Abednego were kept from Idolatry Gods children do remember the end of their creation and consider that God will punish such as discredit him Tim. What was the other part of this text Sil. A confirmation fetched from testimony of Scripture as out of Esay 52 5. and Ezek. 36 30. Wherein he meeteth with a secret obiection We meane not to dishonour God whose law we teach and proclaime yes saith Paul he is dishonoured by your deedes amongst the nations as scriptures fore-told Tim. What is the meaning of these texts Sil. They bee a prophesie to fore-tell that in the dayes of the Messiah the wickednes of the Iewes should be such as should bee a great scandall to the Gentiles and moue them to reproach the name of God measuring him by the manners of his people the Apostle therfore doth cite these prophesies to strengthen his reprehension and to stop the mouth of the Iewes which else would haue stoode vppon their own innocencie and deluded his owne affirmation whereas nowe there is no place left for complayning or starting backe Tim. What is meant here by the name of God Sil. Either God himselfe or else his doctrine and religion because by these God and his will are made known to vs as men are known by their names Tim. What signifieth blasphemy Sil. Reproaching euill speaking rayling contumely when ought is taken from God which is his due or any vndue thing is attributed vnto him Tim. What were the lessons taught from hence Sil. First that wicked men take occasion from the falts of Gods people to speake euill of God himselfe and of his holy worship Secondly that it is a grieuous thing to prostitute the name of God to be dishonoured by his enemies and that wee are bound to haue more care of Gods glory then our owne happinesse Lastly that therefore it behoueth all Gods people to haue a great care of their cōuersation that it be not onely vpright in the sight of God but also honest and vnblameable euen before men DIAL XVI Verses 25. 26. 27. For circumcision verily is profitable if thou doe the Lawe but if thou bee a transgressour of the Law thy circumcision is made vncircumcision therefore if the circumcision keepe the ordinances of the law shall not his vncircumcision bee counted for circumcision and shall not vncircumcision which is by nature if it keepe the lawe condemne thee which by the letter and circumcision art a transgressor of the Law Tim. HOw doeth this text hang vppon the former what coherence hath it with the preceden̄t verses Silas Vnto the forenamed pretext of the Iewes who by the dignity of of Moses law and the couenant thought to be priuiledged and that they should not together with the Gentiles be condemned he now addeth a new excuse from the prerogatiue of Circumcision which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people and this Paul denyeth not but granteth the excellency and efficacy of this sacred signe especially on Gods part who gaue it as a seale of his free promise but on the peoples behalfe which did not ioyne obedience with circumcision it was of no more profit to them then if their fore-skin had neuer beene cut off Vpon this occasion Paul doth put a difference betweene that circumcision which is auaileable and heathfull and that which is not wholesome also betweene a true Iew and one which is counterfeite in shew and name onely and this is the sum of the verses which follow to the ende of this second Chapter Tim. What is the drift of this Text Silas To reproue the great folly of the Iewes who being breakers of the law yet held themselues righteous and acceptable to God because they were circumcised vnto whom the Apostle replieth that there was no power in circumcision to make wicked men accepted of God and therefore a Iew being a transgressor of the law was no better then a Gentile that lacked circumcision if he were a doer of the law of Nature Note that he speakes of the Circumcision as it was in the time of the law not as it is now abrogate by the Gospel Gal. 5 2 Tim. What was Circumcision Silas It was a Sacrament of the old Testament which God gaue vnto Abraham for him and his seede The outward signe of this Sacrament was the cutting off the fore-skin of the flesh vpon the eight day The thing signified heereby was the grace of
and man Iam. 3. 9. Thirdly it is recompensed with the like Psalm 109. 17. He loueth cursing therefore it is come to him Tim. What is the next effect of our corruption Sil. Cruelty feete swift to shed bloud that is to compasse and commit slaughter all men are such by nature except grace do either restraine or correct and cure our malicious nature this testimony is out of Esay that by the mouth of two witnesses euery word may be ratified Feet signifieth affections with readinesse and shedding signifieth cruelty with greedines powring it out Tim. What is the fruit of their cruelty Sil. Destruction and calamity actiuely towards others whom they destroy and also towards themselues passiuely at the last as in Cain Pharaoh Iewes Iudus who were giuen to cruelty they were rewarded accordingly bloud did draw on bloud Tim. What is meant by the way of peace Sil. A peaceable and quiet trade of life which these did not follow but were of a turbulent nature and whereas hee sayeth they know not the way of peace hee meaneth that they doe not approue it nor practise it Like phrase in Psal. 1. 6. 7 knowing put for allowing Tim. What reasons may encourage vs to liue peaceably Sil. First the commandement 〈◊〉 God Rom 12. 18. Secondly the sweet and manifold profit of peace Psal. 133. Thirdly the sowre fruites of contention Fourthly the example of godly men as Abraham Moyses Ioseph Lastly for that God is a God of peace heauen a place of peace and the Gospell a worde of peace and Christ a mediatour and Prince of peace Tim. Towards whome is peace to be kept Sil. Towards our selues and others with kinsfolks and neighbouis with friendes and with enemies faithfull and infidell Rom. 12. 18. Tim. What is this that hee sayth the feare of God is not before their ere 's Sil. That men doe not thinke themselues to be in Gods presence Secondly that they are not drawne from euill by this consideration Thirdly that they are not moued to do good vppon desire to please GOD. Fourthly when they speake vnto God and doe heare him speake vnto them they do it not with due reuerence and awe Tim. Why doth he shut vp all with this sentence Sil. Because the lacke of this is the fountain from which all other euils doe flowe where Gods feare which is the bridle and curb to sin is absent all vices will there bee present and abound Tim. What things may stirre vp the heart to feare God Sil. His infinite iustice and power Secondly his maruelous prouidence and rule ouer all thinges Thirdly his incomprehensible mercies towardes his children Fourthly his iudgements vpon the wicked and sharpe chastisements vppon the godly Fiftly examples of such as fearing him haue been blessed and protected Sixtly the great and precious promises made to such as feare GOD as that they shal be happy be preserued blessed in their goods name 〈◊〉 soules and bodie temporally and eternally see Psal. 112. 128. DIAL IX Verse 19. Now we know that whatsoeuer the Law saith it saith to them that are vnder the Law that euery mouth may bee stopped all the world subiect to the iudgement of God Tim. VVHat is the drift of this Text Silas It is an answere to the secret obiection of the Iewes which were ready to alledge that the aforenamed Scriptures did not belong vnto them but vnto some other Vnto which the Apostle doth answer that the Law and Doctrine thereof being giuen properly to the Iewes whatsoeuer was written in the Law must needs concerne them at least principally Tim. How proued he that the things in the Law did belong to the Iewes Sil. By these three Arguments First from the reference which the Law hath to them to wit the Iewes to whom it was giuen Secondly from the end that euery mouth should be stopped Thirdly from the testimony of the Conscience whereas he saith Wee know as who should say there is none of vs ignorant of this Tim. What doe we learne from hence Silas That besides the light of the word GOD hath set vp a light in euery mans Conscience which maketh him see and know what is true and fit to be done and what is otherwise Tim. How is the word Law taken heere Silas Not strictly for the ten Commandements as Mat. 22 36. nor yet for the doctrine of saluation as Ps. 19 7. but for the whole Scripture of the old Testament as appeareth by the fore-named sentences cited out of the Psalmes and Prophets Tim. What do we learne by this Sil. That euery sentence of Scripture hath the force and authority of a Law to prescribe enioyne command and therefore with reuerence and submission to be receiued and obeyed Tim. What is it to be vnder the Law in this place Sil. To haue the Law appointed for our vse and instruction else-where it signifieth to be vnder the condemnation and rigour of the Law heere it signifieth to be vnder it as a Schoole-maister and teacher to direct and informe vs touching the will of God and our owne estate Tim. What doth this teach Silas That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort therefore to neglect or despise it is more then vnthankfulnesse euen iniquity Tim. But to what end doth the Scripture condemne euerie man of sinne Silas That euery mouth may bee stopped and all the world subiect to the Iudgement of God Tim. What is meant by hauing euery mouth stopped Sil. It is a borrowed speech taken from such as haue something put in their mouth as a gagge to hinder their speech by which the Apostle meaneth that those Testimonies of Scripture which beare witnesse of our sinnes they declare vs voide of all defence so as wee haue nothing to say for our selues why we should not perish but onely the plea of pardon and mercie Psal. 51 1 2 3. Tim. Whom doth this reproue Sil. First the blinde Gospellers which plead for themselues their seruice of God their own good doings thinking to merit thereby Gods kingdome Secondly the blinde Papists which plead for themselues the merit of workes both deuised by themselues and condemned by God Lastly all men which rest in themselues for saluation Tim. What is meant by the world Sil. The people and inhabitants of the worlde the place containing put for the persons contained by a Metonymie Tim. What is it to be obnoxious or subiect to the iudgement of God Silas To be guilty and worthy of punishment before him which is the case of all men without exception of any All are by nature the Children of Gods wrath Ephes. 2 3. Tim. Whom doth this reproue Sil. Such as say the Virgine Mary was free from all sinne Secondly this doth teach vs that all haue neede of a Sauiour seeing all are thorough sinne guiltie of damnation DIALOGVE X. Verse 20. Wherefore by the workes of the Law
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
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
of the Gospell healeth those diseases which the Lawe sheweth forth and effectually comforteth whome the Law hath terrified being both seede of their new birth and food to nourish them after they are borne againe Tim. Is this a proper marke of regenerate men to delight in Gods word Silas Yea it is so forasmuch as none can delight in such wise but those that haue the Spirit of 〈◊〉 to engender in them a loue of God and of his word and that Doctrine which is taught therein Tim. But seeing it is written of 〈◊〉 that they doe heare the Gospell with ioy what difference shall we put between the godly and vngodly in their delight Silas The difference is both in the matter manner and end of their delight and ioy First as for the matter ground of delight vnto the godly it is the obedience yeelded to the Law and Christ receiued by the Gospel whereas bare knowledge of the Law and Gospell is the ground of an Hypocrites delight Secondly they differ also in the manner of their delight for the delight of a godly man is sincere and constant as proceeding from the speciall grace of the Spirit the delight of a Wicked man is vnsound and vnconstant proceeding either from nature or from a general grace of the Spirit therefore as it looketh not to God so it lasteth not Thirdly they differ in the effect and end of it for the delight of the godly leads them to an vniuersall practise of the Law inward and outward so doth not the delight of the wicked which content themselues with an outwarde reformation of life at the vtmost This may be set foorth by the comparison of two skilfull Painters who both togither behold one and the same portraiture or picture very artificially drawne whereof the one contents himselfe to behold it and commend it but endeauours not himselfe to make the like the other so praiseth it that he setteth his skill a-worke to make such an one So it fareth betweene a man regenerate and a man vnregenerate the former so liketh and delighteth in the word as he studieth to be a doer of it the latter resteth in contemplation of the word neglecting action and hating to be reformed And lastly their delight doth differ in the measure of their ioy for euill men delight in riches and pleasures more then in the word but godly persons haue more delight in the word then in all manner of riches O Lord how do I loue thy Law I more ioy in it then in all spoyles it is sweeter to me then the Hony-combe c. DIAL XVII Verse 23. But I see another Law in my Members rebelling against the Law of my minde and loading me captiue vnto the Law of sin wh ch is n my members Tim. VVHat is the drift of this Text Silas To set foorth his third most tough and hard combate which hee had with the remainder of sin Tim. What be the seuerall parts of this Verse Silas Two First the degree and measure of the enmity of sinne against grace sinne resisting grace violentlie as a rebell his Prince The second part is the effect sequele of this resistance of sin namely that it leades him away captiue and prisoner Tim. Now expound the Words and tell vs what hee meantb by Law Another Law Silas Euill or sinfull lusts or desires of our corrupt Nature these are called a Law because of the force which they haue euen in men regenerate such as a Lawe hath which is forcible and mighty Tim. What is meant heere by Members Silas All the powers of the minde and all the parts of the body as they are defiled with sin and so far as vnrenued by grace Tim. What lessons may these words teach vs Silas First that the corruption of sinne slayeth not in some one part of vs but pearceth throughout all the parts of the whole man Secondly that sinfull lustes not onely remain in the godly but haue great force in them being as a law to rule moderate and gouerne them Tim. Whereunto should this serue Sil. First to humble vs in that there is no part free from the infection of sin Secondly to awake vs and make vs more heedfull in that we heare that sin is such a powerfull and forceable thing Tim. What other instruction from this word I see Silas That the godly perceiue and discerne both how farre sinne doeth spread it selfe in their nature and what might it bath in them in which thinges the vnregenerate be blinde Tim. What vse of this poynt Silas That it is a very bad signe to bee ignorant and careles of the power of sinfull affections it is a token they sticke still in their naturall blindnesse and are not an haire beyond an vnregenerate man Tim. What is here meant by rebelling Silas Not a weake nor a secret resistance but an open and warlike opposition and defiance such as professed enemies and Rebels doe make against their lawfull Soueraigne For as Traitors and Rebels doe hate their lawfull king and seeke by force of armes and strong hand to put him downe that he should not raigne ouer them euen so wicked lustes are not onely not subiect to the grace of Christ but mightily striue against him that hee should not raigne as king in our hearts as they in the Gospell say of their king gone into a farre country Wee will not haue this man raigne ouer vs so sinnesull lusts would not haue Christ to be our king to rule in vs. Tim. What instructions doe arise from hence Silas First we learne that the Sinne which remaines in the godly after their conuersion is a maruailous dangerous thing and doth as much hazard the peace and safety of his soule as a Rebell doth the peace and safety of his king and Country Tim. What vse is to be made of this instruction Silas First it serues to reprooue the slothfull which eyther neglect or forget such a dangerous enemy and therefore doe but slenderly prouide against it to their owne certaine ruine Secondly to keep the watchful Christian frō falling asleepe in security seeing it is meete that he bee as carefull to preserue his soule as this rebell Sinne is diligent to destroy it For it is certaine that a Christian is no longer safe then while he is watchfull mistrust makethsafe saith Cominaeus Tim. What other things are wee to learne from the former pointe Sil. A maruailous comfort to the godly that though sin struggle and fight against them yet being but a Rebell it shall neuer prosper because God curseth Rebels Lastly the godly haue from hence an admonition in any wise to be at vtter defiance with all wicked motions seeing it is a fearefull thing to take part with Rebels yea to affoorde them but a good word or looke as all Stories make plaine as the butcher in Cambridge-shiere Inne-keeper in London How much more fearefull then is it to ioyne side with such a Rebell that riseth vp
the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
sinner this is the voice of euery mans owne conscience conuicting him of the breach of the law sundry wayes Now the conclusion followes necessarily Therfore I am a most accursed wretched man worthy of eternall damnation in hell fire This conclusion is the worke of the holy Spirite causing euery elect sinner to apply vnto himselfe the most horrible threatnings of the law whereuppon there ariseth in the conscience great feare horror and astonishment for which there is no salue in the law which is able to kill but not to make aliue Tim. But are all the elect partakers of this feare before their connersion and all in a like degree Silas All the elect which come to yeares and discretion are not conuerted without this feare but all haue not a like portion of it for God dispenseth the measure of this feare as it pleaseth him to some more to some lesse it faring with men in their new birth as with men in their naturall birth where some are borne more easily some with more payne as some sores are let out with the pricking of a pin and some need much lanching Tim. Tell vs what profite and vse wee are to make of this doctrine touching the degrees that are vsed in the conuerting of elect sinners Silas First we are taught how miserable we are by nature we being the children of Gods wrath and condemnation liuing alwayes as bondmen in fear of his punishment Eph. 2 1 2 3. Secondly we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs seeing we haue not the Spirit of adoption till we haue the Spirit of feare and this is gotten by the ministery of the Law Thirdly we are warned what duties men are to do vpon the hearing and reading the Law that they may further their owne conuersion which be these First by the Law to get distinct and sound knowledge of sin Rom. 3 and 7 7. Secondly rightly to vnderstande what that curse is which the Law threatneth vnto sinne sinners Thirdly a diligent search and examination of our selues whether we be not guilty of these very sinnes against which the law denounceth the wrath and curse of God Fourthly Legall faith beleeuing that we are breakers of the Law and do deserue the curse of the Law Lastly vpon the application of the Law to our selues to labour and worke our owne hearts to get them humbled and broken with feare and terror of Gods iudgements For then and not before the heart is made meet to receyue the Spirit of Adoption Heere are reproued such as gather too much hope from the Gospell ere the Law haue duly feared and taken them downe with griefe shame Tim. Is there any other vse to bee made of this former point Silas Yea these three First they that had neuer any portion of this Legall feare haue iust reason to feare mistrust their owne conuersion Secondly if any bee vnder this discipline of the lawe hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes let them not bee much discouraged for they are in a good way to true conuersion Lastly let such as haue the spirit of feare not rest there but passe on till they haue the Spirite of Adoption least it fare with them as it fared with Esau Caine and Iudas Tim. What is the next degree of a Christians conuersion Silas To receiue the Spirite of Adoption Tim. What are we consider in this third degree Silas These three things First of Adoption what it is Secondly what is the Spirite of Adoption and thirdly what it is to receiue the Spirite Tim. What is Adoption and how may it be declared Sil. Adoption is the making one actually a son by grace which is no sonne by nature Ephe. 2 3. Gal. 4 4 5. For this word Adoption is borrowed from the custome of men who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne This benefit of Adoption may be declared many waies First by the person of him who adopteth to wit God who hauing a naturall Son yet wanting sonnes in our kinde hath Adopted men woemen to be his Children which is not the wont among men but quite contrary Secondly by the persons of vs who are Adopted beeing both beggerly and void of all goodnesse being also his enemies full of all vnrighteousnes Rom. 5 6 7 8. Thirdly by the dignity of the thing it being a matter of wondrous excellency to haue such a sonne-ship more a thousand times then to be the sonne of a most mighty Prince Fourthly by the manifold and exceeding benefits which comes by Adoption namely to bee heire of the world and of Heauen Lastly by the duty of adopted ones being briefly touched in Malachy 1 6. and more largely in 1. Pet. 1 14 15. Tim. What is meant by the Spirite of Adoption Silas A speciall grace of the Spirite certifying our Adoption vnto vs. A grace which flowes from Adoption and is proper to Adopted ones seruing to witnesse their Adoption and therefore fitly called the Spirite of Adoption Tim. What be the two effects and fruites of the spirit mentioned in this Text Silas The first is to seale or assure in the hearts of the elect children of God the witnesse of their adoption by Christ hence it is called the Spirit of Adoption and in the same sence also it is tearmed the earnest of our inheritance Ephes. 1 14. The second is to open their mouths with childlike confidence and godly feruency to pray vnto God as to a most louing father Hence it is called by the Prophet Zachary the Spirit of Grace and of praier Zach. 12 10. Tim. How do the elect receiue the spirit of Adoption Silas By the Ministery and preaching of the Gospell as the Spirit of feare and bondage is giuen by the preaching of the Law Hence the Gospell preached is called the Ministry of life of righteousnesse and of the Spirit because through the Ministry of the Gospell the Spirit is effectuall to quicken the dead hearts of the elect thorough Faith in Christ thereby to be made righteous before God and to become his sonnes and heires of eternall life This is proued by the word of the Apostle Gal. 3. 2. This would I know receiued ye the spirit by the workes of the Law or by hearing Faith preached that is by hearing the Doctrine of the Lawe or by the doctrine of Christ apprehended by Faith Tim. But how and after what sort doth God worke in the Gospell when by it he will worke in his Children the Spirite of Adoption Silas The Spirit of Adoption is receiued into the harts of the elect by these degrees or seuerall works of grace First after the Conscience is humbled and terrified by the Lawe being brought to see and feele an extreame neede of Christ crucified there is engendered an earnest desire and longing after him and his merites such
Sam. 1 23. though he were a most wicked man The Reasons heereof be first because euery good thing so farre as is good comes of God Iames 1 17. therefore must bee loued and liked Secondly this is a good meanes to cherrish concord and friendship among men and the contrary stirres vp strife and hatred Thirdly it is iustice to giue euery man his due praise vnto whome praise belonges and shame vnto whome shame appertaines Tim. What profit is to be made of this point Silas It reprooues such sowre vncharitable men as for some fault in others condemne whatsoeuer good they finde in them either not being able to distinguish the worke of God and of sinne or by malice and enuy shutting their owne eyes that they may not giue vertue the due praise Secondly it warneth all men in their iudgements and speeches of others to keepe a moderation so speaking of their vices if cause require as to reproue them for their amendment as yet wisely and with loue mention be made of their graces least they be driuen away from godlinesse by too much austeritie after the example of Paul heere and 1 Cor. 11 2. Tim. What other Doctrine of this verse Silas Hence we learne that there is a two-fold zeale one good and another euill the former true being guided by knowledge the latter dissembled beeing ignorant and erroneous Tim. What bee the properties of this true and good zeale Silas First it greatly loueth nothing but that which ought to bee loued Secondly it greeueth for wrong truely and indeede done to the thing it loueth Thirdly it neither exceedeth the bounds of calling and charitie Fourthly it euer affecteth and seeketh the honour of God and not selfe-praise and vaine-glory and opinion or applause of man Examples of this true zeale we haue in Christ when he whipt the buyers and sellers out of the Temple Iohn 2 15. and of Phineas when hee thrust thorough both the Adulterers euen as they were in their vncleannesse Numb 25 8 11. and of Paul and Barnabas when they rent their cloathes Actes 14 19. and Moyses when hee broake the Tables Exod. 32. and Paul for the Corinthians 1 Cor. 1 11. and for the Galathians Gal. 4 19. Tim. Is not d ssembled Zeale contrary to the former in all these properties Silas It is and euer faileth in all or in some of these For besides the Iewes named in this Text wee haue the examples of diuers other in Scripture as Demetrius his zeale for Diana whom hee ought not to haue loued Actes 19. Iehu was zealous but fayled in the manner 2 Kinges 10 6. Paul a Pharisie was zealous but hee loued that which hee should not haue loued that is his owne righteousnesse as the Iewes did heere and hee thoght Gods glory to be wronged by that by which indeede it was not wronged but honoured rather as the Doctrine of grace and righteousnesse by Faith Actes 22 15. Thus the Pharisies and manie of the Iewes offended in their zeale Also the Apostles wishing Fire vpon a Towne in Samaria fayled in the ende of theyr zeale which was onelie to ease their impatient minde and not out of a pure affection to Gods glorie nor out of charity to their neighbor Lastly Vzza exceeded his Vocation when hee put his hand to the Ark 2 Sam. 6 6 7. How do the Papists dote and are euen mad with loue and zeale of their Strumpet and her trumpery Tim. What vse of this distinction Sil. It admonisheth all to labour for zeale but as they desire not to sinne and offend God in their zeale to rule it acording to knowledge There are three sorts of people that do offend about zeale and are therefore to bee reprooued First such as be starke cold hauing no zeale at all for Gods worship doctrine and glory What becomes of these things they are no whit moued so they may enioy their worldly pleasures and profits such an one was Gallio Acts 18 17. The second sort be lukewarm and indifferent ones neither hot nor cold as the Laodiceans Reuel 3 15. and the Israelites halting between two 1 Kings 18 21. The third sort are they whose zeale is blinde voide of knowledge and godly wisedom being rash and intemperate in their actions couering their owne carnall affections with the cloake and pretence of glorifying God yea too too many bee hot in publicke reformation and yet be vnreformed priuately in their owne persons being no Disciplinarians at home but rather do much hurt to the name and Gospel of Christ and giue great scandall to the Church of God whilest they leap without the bounds of their vocation and all Christian duty and discretion whereof this age and Church of ours affoords vs many lamentable examples especially in Separists Therefore as it behooueth all Christians to be zealous zeale being commanded of God Reuel 3 19. it being commended as a good thing Galat. 4 18. and as a fruite of repentance 2 Cor. 7 11. and as a part of Christes Image Iohn 2 17. yet let all men striue by earnest prayer to get godly knowledge ioyned to their zeale to go before it as a guide to conduct it and as an eye to direct it both in the things to be loued and in the manner and scope of their loue Tim. What is the last instruction out of this verse Silas That a good intention is not sufficient to make ones action to bee good These Iewes in persecuting Christ his Apostles and their Doctrine meant wel for they thought that God his worship and Law and Moses his seruant to be wronged by the preaching of the Gospel therefore in killing the Preachers they should do God good seruice yet they are blamed here by Paul for rash proceeding against knowledge The reason heereof is because a mans intention is neuer good but when it is built vpon a good warrant to wit the word of God and referred to a right end namely the praise of God Tim. Can you giue vs any examples of any who haue swerued from this rule Sil. Yea in Vzza in putting his hand to the Arke 2. Sam. 6 7. of Peters disswading Christ to go to Ierusalem Math. 16 22. of the Apostles calling for fire from heauen to fall vpon the Samaritanes because they would not receiue Christ Luke 9. 54. of many Papists striuing for haeresies and superstitions against the Gospel wherein they all thinke they did well but indeede and truth were deceiued deeply offending God when they thought to do him best seruice Tim. What vse heereof Silas First it reprooues such as thinke they may do euill that good may come of it Secondly it warnes vs not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions countenance their hurt to the truth and defence of their errors with faire shewes of burning zeale to do seruice to God and his Church heere of Christ fore-warned vs Iohn 16. Lastly it exhortes
euen the best out of themselues and enforceth thē to goe to Christ for righteousnesse and life eternall by beleeuing that he hath fulfilled the law for vs by his obedience and death and this is indeed the right meditation of the doctrine of the lawe when it schooleth and swindgeth a sinner vnto Christ to fetch from him alone righteousnesse and saluation Now heereby shall wee know that the preaching of the righteousnesse of the law hath driuen vs to Christ First if we trust not to the workes of the law to seeke life by the merite thereof in whole or in part Secondly if wee striue to order our workes according to the leuell of the law making it the rule of our Christian life still suing to Christ for pardon of faults Lastly learne hence that if the righteousnesse of the law hauing promise of life do consist in doing thinges commanded in all perfection therefore Christ cannot be the end of the law for tighteousnes vnlesse beside the passion of his death there be allowed vnto beleeuers his actiue obedience and integrity of life that in him wee may claime life as well as escape death DIAL VI. Verses 6 7 8. But the righteousnesse which is of faith speaketh on this wise Say not in thy heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ from the dead but what saith it c. Tim. VVHat is the scope of this Text Silas As before he described the righteousnes of the law out of Moses so now by an antithesis out of Moses he setteth foorth the righteousnes of faith by the effects obiects and properties plainely shewing that it driueth away doubting and feare frō the conscience leaneth vpon the word of promise beeing possible easie and certaine and in all these it is quite opposite vnto the legall iustice Tim. Declare now plainely the summe of this Text. Silas It is thus much that the righteousnesse of faith neyther leaueth the conscience doubtfull of saluation nor striketh in it any feare of condemnation but staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes and risen againe for our righteousnesse it engendereth firme quietnesse in the hearts of beleeuers and draweth free confession from their mouth of Christs death resurrection and ascension Tim. What be the parts of this Text Sil. Two the first negatiue shewing what faith speaketh not or forbiddeth with the cause and reason why verse 6 7. The other affirmatiue teaching what it is that faith faith and what manner of thing it is Tim. What doth faith forbid and why Silas All doubting about eternall life in heauen vpon this ground because Christ is ascended thither for vs. Secondly it forbiddeth all trembling and feare of beeing tormented in hell vpon this reason because Christ being dead hath by his death ouercome eternall death not for himselfe but for his members Tim. Come wee to the words and tell vs what is meant by the righteousnesse of faith Silas That which before in verse three is called the righteousnesse of God standing wholly in beleeuing or the righteousnesse of Christ being laid hold vpon by faith or a person iustified by faith in Christ it is no matter which of these we follow Tim. But how may this righteousnesse bee saide for to speake Sil. By a figure called Prosopopoia as Rom. 8 19 20. Paul putteth a person of a reasonable creature vpon the iustice of faith and bringeth it in speaking and declaring it selfe what manner of thing it is and what it works in beleeuing hearts Tim. What may we learne from these first words Silas That a liuely faith is necessarily required as an instrument to receiue true righteousnesse before God Secondly whosoeuer is indued with this faith hath that righ teousnes which God alloweth of in iustice not that faith as it is a quality a worke or guift is this iustice but because God imputeth to faith the iustice of his Son Christ which alone is able to appease him and to abide the rigor of his law which faith as a worke cannot doe Tim. What may wee learne by this that Paul confirmes the doctrine of free righteousnesse by faith out of Moses his writings Silas That Paul the Apostle and Moses writings had good agreement in the doctrine of the Gospell Secondly that the righteousnesse of faith hath witnesse from the law and the Prophets Thirdly that Moses knew and preached the Gospell as well as the Law hence it is that Moses lawe doeth oftentimes signifie the whole doctrine of God as Psal. 19. 7. Tim. Why then is Moses accounted a Preacher of the lawe and set against the Apostles and Christ the preachers of the Gospell Iohn 1. 17. Silas Moses had this denomination of that which hee did for the most part and that was to publish and expound the lawe to the people howbeit the promises of grace are contayned in his writings also he prophesied of Christ Iohn 5. 46. For Moses wrote of mee euen as Christ and his Apostle did preach the law and vrged repentance Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace they are therefore called the Ministers of grace and dispencers of the Gospell Tim. What vse of this poynt Silas It serueth to draw the Iewes the sooner to embrace the righteousnes of faith since it was taught by Moses a Prophet whome they much honoured and respected and yet refusing to beleeue in Christ euen for that they thought therby to be drawn away from this Moses wheras Paul tels them that there is no such matter if they would beleeue Moses but contrariwise they must receiue Christ whome hee preached as Iohn Baptist so Moses prepared Disciples for Christ the one more the other lesse clearely Tim. But how may it appeare to vs that Moses in this testimony did speake of Christ and the Gospell Silas First out of Moses wordes Deut. 30. 6. 11. the promises of conuersion to God and circumcision of the heart are parts of the Gospell and this was the commaundement and not the legall precepts which that day hee spake Secondly out of Paul who in this place tearmeth the word which Moses spake to be the word of faith verse 8. Thirdly if Paul had vsed this text of Moses by allusion agreement or proportion onely as if such wordes as were spoken by Moses touching the law might fitly be applied by Paul to the Gospell then had they not serued the purpose of the Apostle which was to confirme by testimony of Moses that which hee had spoken before touching Christ being the end of the law for righteousnesse to him that beleeues They are then deceiued which think that Paul alludeth to Moses citing him by way of consequence and not directly or that he doth speake of the bare knowledge or performance of
and their duty to God or else a slauish feare of Gods terrible iustice and vengeance because of sinne driuing men to perplexity of minde and despaire of Gods mercies Both these kindes of feare bee euill in their owne nature howsoeuer the latter is oftentimes occasion of good to Gods children through the wisedome and mercy of their heauenly Father making it a meanes to prepare their soules for grace like as a needle or a bristle makes way for the threed to enter and to go through and then the bristle is cast away so is this seruill feare expelled where faith and charity towards God hath once found entrance Tim. What feare then is it which is here commanded Silas An ingenuous godly and humble feare breeding continuall care not to offend God by any sinne as much and as farre as frailty will suffer and to deserue to loose his fauour and to be depriued of our faith and other his graces bestowed on vs. Such a feare as vseth to bee in good childeren towardes their parents whome they are very loath to displease for their loue and kindnesse shewed vnto them So this filiall feare of God causeth the faithfull to auoyde the offence of God not so much for punishment as because of his mercies and goodnesse and for loue of righteousnes Oderunt peccare mali formidine poenae Oderunt peccare boni virtutis amore An example to illustrate these two sorts of feare good and bad may be this in the Sonne of a Iudge and a malefactor both at once standing in the Iudges presence sitting on the seate of iustice they both are afraid the malefactor hating the Iudge feareth him because hee hath a sword and power to punish him the child out of a loue of his Father doeth reuerence his presence and dare not by any misbehauiour prouoke his Father to wrath Of this latter feare Paul speaketh heere and also all other texts which contayne commendation of feare are thus to bee vnderstoode as Exodus 20. 20. Deut. 6 13. Psalm 112 1. Iob 1 1. Acts 10 2 35. Psal. 25 14. Tim. Whence ariseth this good and childe like feare whereby the breach of the lawe is more feared then the curse Silas From a particular and due knowledge of our own naturall weaknesse and pronenes to fall into sinne Math. 26. 41. The flesh is weake As young children through feeling their owne weaknesse and readinesse to stumble are afraide and become more carefull to get them a stay so it fareth with Gods children Secondly from the malice and strength of Sathan who as a roaring Lion goeth about seeking whome he may deuoure 1. Peter 5 8. Therefore we haue great need to be sober and watchfull as many feare him too much so we may do it too litle Thirdly from the often and earnest consideration of Gods presence whose eye is euer ouer vs. Also of his great power being able to kill bodye and soule and to cast them into hell Luke 12 5. and of his most terrible wrath and vpright Iustice iudging and chastening sinners without respect of persons 1 Pe. 1 17. Lastly from sence of Gods sweet mercies in Christ Psal. 130 4. Tim. What reasons are there to enforce this exhortation and to perswade Christians to haue GOD alwayes in feare Silas Verie many and strong reasons First the commaundement of God very often enioyning vs to feare him as heere so in many other places Secondlie the great praise which God himselfe giueth to this grace as that it is the beginning of wisedome Prou. 9 10 and 1 7. The well-spring of life Prou. 14 27. Our Treasure The instruction of wisedome Prou. 15 33. See Prou. 14 26. and 16 6. and 9 23. and 28 14. Thirdly the precious promises made to them which feare to sin against God that they shall be blessed that they shall bee preserued See Psal. 112 1 2. 3 c. Also Psal. 128 1 2 3 c. Fourthly such also are pleasing and accepted of God Actes 10 31. Fiftly great profit comes by the feare of GOD it constraineth to good it restraineth from euill example in Ioseph Gen. 39 9. and the Midwiues Exod. 1 13. Also by meanes of this feare Christians stand in the Faith escape breaking off and destruction whereas proud secure Christians lose that faith which they haue their other graces and at length the happinesse For from him which hath not shall be taken away euen that which hee hath Such as liue awfully in lowly reuerence of God do maintaine their faith and preserue themselues vnto celestiall blessednesse as Paul here not obscurely telleth the Romanes that vnlesse they did feare they should be broken off which indeede is come to passe as all the world now perceiueth as the Iews were for their proud contempt of Grace Tim. But seeing Gods Children are bolde as Lyons Prou. 28 1. and blessed with confidence through Faith Ephes. 3 12. How is it that they do feare Silas Gods faithfull children consist of a spiritual regenerate part and of a carnall vnregenerate part In the inward regenerate part there is good confidence by reason of Gods goodnesse in Christ apprehended by Faith yet the flesh or vnregenerate part suggesteth continually doubtfull or fearefull thoughts and carnall infirmity putting the godly in dreade and trembling which yet is subdued by the strength of Faith For as a little childe which is set aloft on horsebacke behinde or before his father whē he lookes towards the ground and remembreth his owne weakenesse is made affraide of falling but yet he ouer commeth this feare and is in good heart when he thinkes that his louing father hath him fast tied to him by a Towell or holdeth him in his hands Or as a man set on the top of an high Tower whiles his minde runneth vpon nothing but the height of the Tower or what a deepe way he may fall and that his fall will be with certaine daunger of death it is not possible but his minde being vpon these things must be smitten with horror But when his eyes are turned towards the barres and battlements which firmely staieth him then he takes spirit to him and puts away feare euen so likewise the 〈◊〉 Beleeuers when they consider with themselues how weake they are being verie prone to euill and also doe thinke vppon the naughtinesse of their bad workes and the imperfection of theyr best workes and the seuerity of Gods Law requiring their vttermost obedience threatning destruction to the least disobedience finally how vnresistable the power and horrible the wrath of God is against sinne these considerations being vehement cannot but deiect the mind and cast it downe with feare But on the other side when they cast their eyes vpon the mercies and exceeding clemency of God his most constant promises and the infinite merits of Christ communicated with them by faith then their feare is either laide aside or lessened they are much comforted and waxe bold in God Tim. But seeing a true Faith
short time vanish and passe away as smoake or as a shaddow 1. Cor. 7 31. Therefore euen in this text they bee likened to a figure or image as also Psal. 73. which hath insolidity or vnsoundnesse in it Now true beleeuers which are borne of God vnto eternall glory in the heauens 2. Pet. 1 3 4. must not imbrace thinges which bee fading and withering of short continuance it is not for such as be called to a blessed immortality to glue themselues to vanities which haue no certainety nor durance Tim. But haue the godly any need of this debortation which you haue so strengthened with Scripture and good reason it should seeme they haue seeing Paul writeth this to the faithfull Romanes Silas Yea very much for God doth nothing superfluously and in vaine he would not giue such an exhortation but on iust necessity also by nature we are prone to fall into that from which God disswadeth vs. Moreouer the lusts and fashions of the wicked be deceitfull aboue measure and exceeding pleasant to the flesh corruption of nature which seeing the godly haue not wholly put off for they are partly flesh and partly Spirit therefore they had neede to be warned and by many reasons as by bits or bridles to be held in from running after the manners of this world especially seeing they cannot there is a necessity in it but liue together with mē of this world therefore not without great heede and labour prayer and paines can be kept pure from the infection of this world as it is no easie matter to keep them from beeing besmutted defiled or burnt and pricked which touch and handle Colliars pitch hot coales or thornes And besides all which hath beene sayd to preserue the children of God from partaking in the fashions and spots of this world this is not the least motiue because the truth and power of Religion and Christianitie stands heerein See Iames 1 27. Let any person haue neuer so great knowledge of Scripture and make neuer so godly a profession yet if he ftriue not against the corruptions and spots of the worlde but communicate in them and in his lustes beeing like the vaine and wicked of the worlde there is not a dramme of true Religion in him Tim. Vnto what vses and profit may the meditation of this doctrine serue vs Christians Sil. First it serueth to reproue and vtterly to condemne their course as vnchristian who make the fashions and con ditions of worldly men the chiefe or onely square of their behauiour thinking they doe well when they doe as they see others doe and in their words apparrell diet actions are like the most and worst men but if they haue some or many learned rich wise and worshipfull persons for their precedents and guides then they blesse their soules in their euill wayes and no body must mislike or speake against them Herein they be like those Iewes mentioned in the Gospell who fashioned themselues in their opinions traditions and actions vnto their rulers yea so farre as they cryed against Christ Crucifie him crucifie him onely because the Scribes and Phacisies did hate him So the tenne Tribes would be Idolatrous because Ieroboam their king serued Idols Thus examples of great men do great harme and as a violent floude or 〈◊〉 doe carry the common people after them such as Princes be such people will bee Therefore it is to bee marked that the Apostle doeth not say ye may fashion your selues like vnto such in the world which bee famous for wisedome knowledge authority wealth but for biddeth vs to be like the world without all exceptions It mattereth not what sinfull men be for those thinges though they shine in honour and bee renowned for wit and policy yet if they be secure and worldly liuers we may not at any hand conforme our selues to them but when any of you haue taken leaue to transgresse this precept of the Apostle it will be but a poore plea at the day of Gods wrath to say thou thoughtst that thou mightst haue done and said as such and such men gaue thee example Therefore doe not deceiue your owne hearts but bee wise do not look what others do which be euil or what great men doe which bewray themselues by their talke and doings to be of this world Walke not thou in their wayes my sonne do not tread in the same steps for they shall suddenly and horribly perish sinking downe vnto hell in a moment therefore choose none of their wayes and albeit others wil admire and imitate them yet feare thou that God whose mercies hath elected and called thee to Christ and doth now beseech thee not to conforme and fashion thy selfe like to the world Secondly heere is an admonition for all good Christians to flye al vnnecessary and causelesse fellowships with vncleane liuers and prophane worldlings least by liuing familiarly with them we do learne their fashions and maners such as will flye a sinne must flye all the meanes thereof Reason and long experience doth assure vs that our fashions and courses will be such as theirs be with whom we daily conuerse Hardly or not at all shall we bee helde from following and allowing their practises whose persons we do like and liue with This is that whereof the word of God so often warneth vs that as we shall learne vprightnesse and wisedome of them that bee wise and vpright so we shall be peruerse if we be companions with the peruerse and wicked Such is the strength of sinne as it easily poisoneth them that come neere it euen like the pestilence Moreouer our sinfull nature is so apt to take the contagion of sin as flaxe and tinder to take the fire Hence came those protestations of Dauid Psal. 26. and 119. and that admonition of Paul Ephes. 5 11. which shoulde prouoke all men as euer they do mind to obey this precept of not conforming to auoide voluntary companie of vaine and vngodly persons Thinke with your selues if such godly persons so wise and well mortified as Dauid was durst not ioyne himselfe to corrupt and carnall company vpon feare to be like them then howe much the more are others to looke to it which by manie degrees are not so strong as this holy King and Prophet was Oh that you would once beleeue that there were great hurt and hinderance vnto godlinesse in the conuersation with vngodly and vnrighteous men whose words and workes shew them to be of this world as Peters language descried him to be a Galilean Tim. What other lessons from this Verse Silas Whereas the Apostle dooth not write that yee should go out of this world and leaue it quite and shut your selues in Monasteries and Cloysters Iohn 17 15. Neyther saith he vse not this world for wee bee commanded so to do 1 Cor. 7 31. and God hath giuen many thinges both for necessity and comfort which hee woulde haue vsed in his feare but saying thus fashion or
patiēce of good men may be proued to their praise Tim. What is our lesson from hence Silas That praise and all good is due from the Magistrate vnto such as doe well the reason heereof is that which followes in verse 4. The Magistrate is the minister of God to them that doe well that is hee serueth God by commanding good and forbidding euill things touching faith and manners Tim. Of what good doth the Apostle speake Sil. Both natural good for the preseruation of life to thēselues and others and morall good to keepe men frō vice in the exercise of vertue and ciuil good by maintaining their estate and liberty and spirituall good by making lawes for religion against idolatry by vpholding preaching and preachers the right vse of Sacraments maintaining schooles vniuersities with professors for religiō is our chief good the care wheroflies on the powers ciuil who be the preseruers of both the Tables of the Lawe whereof is a precept Deut. 17 18 19. Tim. In what sence is the magistrate cald the minister of God Silas First because they are ordained of God Secondly set ouer vs by God Thirdly they are Gods in earth to exercise his iudgements Fourthly in Gods behalf in his stead in his name and by his power and authoritie they reward the righteous and punish the euill as well concerning Religion as Iustice as the Kings of Iuda did defend publicke peace and honesty discipline and good order so as God may be serued and the tranquillitie of the State preserued Tim. But wherein do Pastors differ from Magistrates for they are also called Gods Ministers Silas They haue onely one beginning to wit God and one end the good of the people but they differ in the obiect which is the soule and diuine thinges for the Preacher but body and goods for the ruler and in the meanes which be externall force in the Ruler but instructions and exhortations and ecclesiastical discipline in the Preacher Tim. What Vse of this instruction that rulers are appointed for the praise and great good of the people Silas It is a great spurre to subiection to heare that such as do well shall receiue praise and so much good for all men do desire good things and couet to be well spoken of Secondly it reprooues such Rulers as look to their owne priuate ends and not to the publicke good such as waste the common treasure spoile and waste the subiects neglect the obseruation of good Lawes the encouragement of vertuously disposed persons giuing heart by remission and conniuence to the euill and disheartning the good Thirdly it admonisheth al rulers with all care and conscience to aunswere their high authority as they are Gods Ministers so to do Gods will and to approue their doings to God to seeke his honor in their office remembring that to him they must render account and aboue all to vphold the purity of doctrine and diuine worship after the examples of Ioshua Dauid Iosiah Iehosaphat Ezekiah and other godly Emperours and Kings Lastly it must prouoke vs to the greater reuerence towards them being Gods officers and Vicegerents in respecting louing obeying them for Gods sake we must declare our reuerence loue and obedience to God himselfe DIAL IIII. Verse 4. But if thou doe that which is euill be afraide for he beareth not the sword in vaine for he is the Minister of God to take vengeance on him that doth euill Tim. WHat is contained in these words Silas The second and latter end or vse for which Rulers were appointed of God for the punishment of euill doers as Peter stileth it 1. Pet. 2 13. From whence the Apostle argueth thus to cōfirme the principall matter in hand touching subiection We ought willingly not for feare onely be subiect to them which are helpfull to all mankinde This proposition is not expressed but vnderstoode But Powers or rulers are beneficiall to mankinde not onely for praising and defending the good but for brideling and punishing the euill verse 3 and 4. Therefore not for feare of wrath onely bvt for conscience sake we ought to obey them verse 5. for it is against conscience to resist grieue such benefactors as gouernors be The proofe of the assumption or minor is because to powers is giuen authority to beare and vse the sword both for protecting the innocent by lawfull warres and reuenging the malefactor by corporall paines and death if neede bee This power was granted to man Genes 9 5. And afterwards oftentimes confirmed in Exodus and Deuteronomie Tim. Come to the words and interprete them Silas By doing euill is meant trespasses and crimes committed against positiue and politick lawes For there are many euil deeds sorbiden in Gods law which Magistrates can take no knowledge of or cannot call vnto an account to punish as euill thoughtes and manie totten words and vaine actions therefore criminall and capitall faults be meant They which be guilty of such may well be affraide of powers for they haue power to strike for such deeds Tim. What is our lesson from hence Silas That innocent persons are dreadlesse and bold but breakers of Gods Law do go and liue in continuall terror as Theeues murtherers traitors dare not looke out The reason is because innocency is as a bulwarke and fortresse to the good and the Lawes also powers are for their safegard whereas the guilt of an euil conscience is as a tormentor to the euill doer who knoweth powers and lawes to be ordained for scourging and curbing them Hence it is that the wicked and disobedient liuers do feare and flie and hide their heades and seeke the darknesse to couer them as Cain did as with vs Fellons and Malefactors do when guiltlesse persons are fearlesse and confident and shunne not the light because they haue not done euill against lawes The three seruants of God being conuented before the King and sore threatned saide O King we are not affraide to answer thee Dan. 3 16. Iohn and Peter Acts 4 13. being broght before the Rulers so stoutly answered out of the goodnesse of their cause and conscience as the Elders and Priests admired to see vnlettered men so bold whereas euill men commonly shake and tremble in the presence of the Magistrate and look pale as if death were in their faces because guilt is in their conscience This serues to be a notable spur to subiection to cause vs to walk obediently towards Rulers in all ready subiection to Lawes and orders well established for publicke good that wee may enioy that freedome from perplexed slauish feare which as a Ghost or fiend doth follow euill doers to disquiet and vexe them liuing in continual feare and dread of the sword and seuerity of Iustice. Tim. What is meant heere by the Sword and in what sense is it saide not to be borne in vaine Sias This is not spoken of an ecclesiasticall or spirituall sword which is by the hands of God himselfe put into
for knowledge but do despise vnderstanding and serues as a spurre to quicken our mindes vnto the search of the Scriptures that our sight in Gods matters may be clearer and greater then it is Tim. Tell vs what is meant by the Workes of darkenesse and whereof it puts vs in minde that we are willed to cast them off Silas Workes of darknesse signifie all vices but such especially as be named in the next verse which be tearmed Workes of darknesse First because they come from blindnesse of minde Secondly because the dooers of them seeke after darkenesse For he that doth euill hates the light Iohn 3. and the Adulterer loues Twilight saith Iob. Thirdly because they leade to vtter darknesse eternall misery such as liue and die in them And by the casting them off we are warned of these three things First that with speede and hast we turne from our sins as a man that awakes out of sleepe maketh hast to cast away his night garments Secondly that we do it with detestation as one doth with loathing cast awaie and throw from him his tatterd ragges which hee abhorres Thirdly that we cast them so from vs as we neuer mean to take them vp againe as we neuer resume our ragged apparrell The contrary Garments rehearsed Gal 5 22. and Ephes 5 9. are heere termed Armour both because they offend our spirituall enemies and defend vs against their assaults they be not Garments to couer our sins but armour to helpe vs in our fight against sinne Now these graces be called Armor of light because they flow from and followe the light of Christian knowledge and secondly cause vs to shine before men by good workes and at last leade vs to the light of heauen We are sayde to put on this armor when we do good works with such delight as we do take in cloathing our selues and so put them on as we neuer meane to put them off any more as we cloth our selues entirely frō top to toe so to endeauor to do all good works which concern vs. Chearefulnesse diligence constancy and integrity in wel-doing is heere required Tim. What learne we from hence Silas First that there be two parts of a renewed and daily repentance First to put off workes of sin secondly to put on the graces of Christ. Againe we learne that in these two parts of repentance wee must be exercised continually all our life long till death Thirdly that in the practise of repentance we must begin a casting off departing from iniquity ceasing from euil c. Fourthly that this is not enough that we endeauour to abstain from sinfull workes there is also of al repentant Christians further required to doe good thinges commaunded DIAL IX Verse 13 14. See that ye walk honestly as in the day not in gluttony drunkennesse neither in chambering and wantonnesse neyther in strife and enuying but put you on the Lorde Iesus and take no care for the Flesh to fulfill the lusts of it Tim. TEll vs what is meant by walking and honestly Silas By walking after the ordinary phrase is meant liuing or leading our course of life Honestlic that is decently or in a comely fashion which Paul expounds by three aduerbs godlily iustly soberly Titus 2 11. The Apostle still followes the allegorie of night day sleeping and waking as the custome of men is when the time of a waking drawes on not onely to leaue the Bed and night cloathes behinde them but to doe such workes as vse to be done in the day hauing care of their habite and actions that all be decent and fit so for christians which are awaked out of sinnes sleepe and are escaped the night of ignorance it is not enough to bee no more secure and to cast off euill workes but to busie themselues diligently as may becom the day of the gospell It will not suffice to be voide of euill workes wee must be exercised in good workes as for a man to arise out of his bed it is not sufficient he must addresse himselfe to some duty of his calling Tim. What is the doctrine of these first words Sil. They be 2. First frō the word walke we learne that Christianity is no idle profession As men of this worlde when they bee rising in a morning out of their beds must addresse themselues to some labour thus God nature reason lawes and religion doe teach that none may liue out of a vocation or idle in his vocation Bees Birds and Beasts doe worke should men liue at ease So Gods children when they once know Christ and that the day light of knowledge doth shine they must euer after be dooing to knowledge they must ioyne action vnto talking adde walking As sparkles flye vpwards so men be borne to labour and so the elect which be borne againe they are to worke the workes of God see Iohn 6 27 28. Luke 13 24. 2. Pet. 1 6. The Church of God is like a Vineyard Mat. 20 1 2. also to husbandry 1. Cor. 3 9. and a Christians life is likened to a warfare Christians be souldiors These be painefull trades and courses of life full of labour which shewes that in Christianity there is no place for sluggishnesse and security Also Christians be a brood of trauellers their country is aboue the way it is long narrow therfore that they may come to their iournies end there is no standing stil or sitting downe but there must be a walking and a going on Marke that Paul puts himselfe in the number Let vs walke an Apostle may not liue at ease in Gods Church Christ himselfe went and walked about doing good My Father workes hitherto saith Christ Iohn 5 17. and I worke the Spirite also worketh is it meete that wee bee exempted from walking and working Tim. What is the vse of this doctrine Silas First to informe our iudgement about the condition of our christian calling that it is coupled with much difficulty contention and labour contray to that which most thinke that to be a Christian is a matter of nothing but to say the Lords prayer the ten Commandements and Creede to come to Church Sundaies and Holy-daies c. These are deceiued for we are taught that our profession is full of perill wee must forsake our goods and liues for Christ and of paine and trauaile The virgins which will enter in with the Bride-groome must bee watchfull and they shall be blessed who walke in the wayes of Gods commandements Secondly it serues to reproue such as sleepe still in security and carelesse liuing yet beare themselues in hand they be good Christians they will spare no paines for back and belly for profite and pleasure but will not lift a foote nor stirre a finger towards the worke of their saluation let such remember that the fiue foolish Virgins were shut out for this cause for that they were negligent to trimme their Lamps If that these slothfull
it is that they neuer put on Christ vnto Iustification who labour not for the graces of Sanctification He hath not Christs death to forgiuenesse who doth not tread in the steps of Christ his innocency and obedience Tim. What is contained in the last clause which is the closing vp of the exhortation Silas It containes an aunswere to a close Obiection What then might some say shall we cast off all care of our flesh and bodie and wholly minde the furnishing of the soule To which hee answereth Not so wee may be prouident for the health and wel-fare of the bodye which is the tabernacle and instrument of the soule to dwell in and to worke by so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life A sober vse of earthly creatures and pleasures is alowed such as may not hinder but helpe vs making vs fitter in all purenesse to serue and honour God CHAP. XIIII DIAL I. Verses 1 2 3 4. Him that is weake in the Faith receiue vnto you but not for Controuersies of disputations One beleeueth that he may eate of all things and another which is weake eateth hearbes Let not him that eateth c. Timotheus WHat is the coherence of this Chapter with the former Also tell vs the contents and generall parts thereof Silas The occasion of this Chapter was a difference betweene the beleeuing Iewes and Gentiles about meats drinks Feast dayes and such like indifferent things in the vse whereof he now teacheth that charity ought to gouern and the end thereof to bee the peace and edification of the Church As tofore he handled things necessary being commanded or forbidden of God and laide downe duties belonging vnto all sorts of persons friends enemies Brethren Magistrates priuate and publique persons both to our selues and others so now hee passeth vnto things of a middle Nature neyther required nor prohibited in Diuine Law about which there was hot strife and contention betweene the stronger professors which were perswaded of their Christian liberty purchased by Christ and published by his Gospell and the more infirme and feeble Iewes which were yet very ignorant of their libertie exhorting those of more perfect in knowledg to haue a charitable regard of the others weakenes and the weaker not hastily to iudge the stronger as aposlates from Moses that brotherly loue concord might be maintained and scandals auoyded The whole Chapter may be diuided into two generall heads one is a proposition of a duty verse 1. The second is the explanation and enlarging of it to the end of the Chapter Tim. What may be the method and order obserued in the foure formost verses Silas In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly the thing is named about which the dissention did grow to wit meats and dayes verse 1. Thirdly the euill effects of this disscation the strong despised the weake for their ignorance the weake condemned the strong for contempt of Moses law verse 3 4. Fourthly the reason whereby Paul perswadeth vnity first a beneuolentia 〈◊〉 Dei God hath receiued him Secondly à iure gentium from common equity none may iudge another mans seruant Thirdly à potentia Dei God is powerfull and able to establish the weakest therefore contemne not one another Now the precept in verse 1. is this They of greater knowledge ought louingly to instruct and patiently to beare with the weake in faith not troubling them with vaine disputation aboue their capacity In this verse wee are to note foure things First the persons spoken too the strong in faith Secondly the persons towards whom loue is to be shewed the weake Thirdly the actions to bee done receiue Lastly the thing not to be done not to dispute to make them doubtfull Tim. Interpret the words that we may gather doctrines from them Silas By faith is meant not donum but doctrina fidei that is not the guift but the doctrine of faith the doctrine touching Christian liberty propounded to bee beleeued They are saide to be strong in faith which were more perfectly instructed in this doctrine as verse second sheweth such as were more rude and ignorant in this particular doctrine hauing yet not learned it are tearmed weake Tim. What is our doctrine from hence Silas In the Church of God militant there is great difference betweene Christian and Christian as touching the measure of their knowledge and other of their graces which depend thereon The Church is like a body a family and an Orchard and as in the body some members be more excellent and stronger then others In a family there be persons of different ages and statures In an Orchard there be some old trees and yong plants So in the Church some haue more knowledge and faith and some haue lesse some bee totally strong beleeuing firmely all the points of Christian doctrine as Abraham and these be called perfect and spirituall by Paul others bee strong in part whose vnderstanding in enlightened in some speciall point wherein others doubt as the Romanes heere so some are wholy weake as new begotten Christians others in part onely as these Iewes The reason of this difference is because some come sooner to Christ some later Secondly also some haue more illumination giuen them in their new birth and some lesser Thirdly some are more studious in the Scriptures and giue more time and diligence vnto knowledge and godlinesse then others doe Tim. What is the vse of this doctrine Silas First it serues to reproue such as condemne the Church because all bee not a like wise and holy as if wee would blame God because he made some greater lights some lesser Secondly to admonish vs not to be offended with this inequality beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes that the stronger may haue greater matter of praise for their greater measure and more ability to shew loue in instructing the ruder and the weaker haue more cause both of humility and industry striuing to ouertake better learned Christians As in the creation the variety of Gods workes so in the regeneration of the elect the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God Tim. What is signified by receiuing the weake Silas To receiue is to take one to vs with an affection of loue to the ende to cure his weakenesse and as a friend to care for his strengthening In this sence is this word attributed to God verse 3. Also to Philemon verse 12 17. see Galath 6 1. where the meaning is expressed in other words It containeth three things or actions of charity First to ioyne them vnto vs and not to separate our selues from them Secondly with patience to beare them Thirdly with better instruction to confirme them Tim. What is our doctrine from hence
them necessarie As these weak Iewes which beleeued in Christ did esteem of difference in meates and dayes that a conscience was to be still made of them and that without contempt of Moses and sinne against God the Lawgiuer they could not bee omitted Howbeit Paul would haue Christian Charity nourished and brotherly society between them and the beleeuing Gentiles How far then be the churches of Lutherans in Germany deceyued which break off society with the Churches of Caluinists as they are termed for distinction sake because of dissention about the Bread in the Communion whether it should bee eaten whole or broken The Churches of 〈◊〉 and Galatia thorough craft and seduction of false Teachers helde some fundamentall errors yet hee honoureth them still with the Title of the Churches of Christ and saluteth them as Brethren because they sinned not obstinately and with an high hand as Rome doth DIAL II. Verses 3 4 5. For God hath receiued him who art thou that iudgest another mans seruant he standeth or falleth to his owne Maister yea hee shall bee established for God is able to make him stand This man esteemeth c. Tim. WHat do the third and fourth Verses contain Silas The three Reasons before spoken of The first whereof is in these words For God hath receiued him Tim. What is meant by Receiuing and by Him Silas Receiuing signifies the taking and adopting some to be his people which were not his people By Him is meant the Gentiles who beeing enemies and strangers from God and Infidels and seruers of idolles by the loue and fauour of God were taken into the Family of the Church to be members of Christ thorough faith Albeit these wordes do belong also vnto the Iew weake in faith for euen Him also hath God graciously adopted in Christ yet the word iudging which immediately goes before and followes after shewes it dooth more fitly belong to the beleeuing Gentile by the Gospell brought neere and receyued to bee a people for it was the Iewes fault to iudge the Gentile as they despised the Iews The sum of the Apostles reason is this Seeing God hath so dearely loued the Gentiles as to make them his people therefore the weake Iewes were too blame to condemne them for vsing their Christian liberty in meates and dayes Tim. What doctrine are we to gather from these words Silas That all beleeuing people bee they Iewes or Gentiles are deare vnto God The reason heereof is because they are his children by grace and the members of his Sonne hauing their sins forgiuen them and his image imprinted in them being heyrs of God fellow-heyres with Christ also beleeuers are the spouse of Christ his flock the husbandry vineyard of God This must cause vs to receiue and make much of those whome God hath taken into his loue In Kings Courts they are loued of all which are loued of the King When the King would honor Mordechai euen Hamon must do him honor so it is our part kindly to affect and entreate all them whome the King of Heauen is kinde vnto There are no earthly Parents but account themselues contemned or loued by the contempt or loue of their children so God holds himselfe respected or despised when we respect or despise his children for they be as deare to him as the Apple of his eye as the Signet vpon his right hand As God will blesse them which blesse his people so he will curse such as curse them This may strike a terror into all such as hate the righteous and exercise tyrany towards such as be Gods friends and must serue to keepe all Christians from rash vncharitable censuring and iudging one of another least we be found among those who doe iniury vnto such as GOD hath accepted of for his owne Lastly it dooth instruct and informe vs all what reckoning we are to make of such as bee their euen brethren namely that wee are to account of them as persons receiued of God into his speciall fauour For howsoeuer we cannot infallibly be assured yet we are to be charitably perswaded of other Christians that they are adopted of God and receiued into his speciall fauour if wee see but the least argument of their effectual calling Vpon which grounds we must speake and thinke louinglie of them and of their actions as far as we may do it with truth and reason tendering all that we haue to do withall as men partakers of one nature but much more as Christians partakers of the same grace Tim. Come to verse fourth Who art thou and tel vs what it containes and meanes Silas It hath in it the second reason drawn from common equity thus Beleeuers are seruants of God but we may not condemne anothers seruant therefore wee may not iudge one another in thinges indifferent The assumption is set downe by way of interrogation which hath the force of an affirmation It is the Law of Nations that they which be equally seruants to one Lorde may not iudge one another but by their Lords appointment without iniury to their Lord. No Prince wil take vpon him to punish the seruants of another Prince and that made Dauid to be angry when hee heard how Hanun King of Ammon had abused his Seruants 2. Sa. 10 1 2 3. c. Wee our selues would take it as a great preiudice vnto vs if any should censure or chastise our Seruants Common Law of the land punisheth such as strike other mens seruants there lyeth an action of bartery in that case The knowledge of this equity kept Paul from retaining with him Onesimus because hee was another mans seruant without whose knowledge and leaue bee would not keepe him From this naturall and Nationall Law the Apostle heere perswades peace inasmuch as it behooued the seruants of one and the same Lorde with kindnesse and loue to embrace one another Tim. What instructions are we to take from hence Silas First hence we learne what is the condition of all Christians namely to be the seruants of Iesus Christ who hath bought and purchased them with a price 1. Cor. 6 20. Howsoeuer they are set free from Sathan and sinne yet they still haue a Lord to whom they owe homage and 〈◊〉 Christ hath in such wise set the elect free as they still 〈◊〉 the seruants of him that deliuered them from the hand of their enemies Luke 1. As in warre such as were taken prisonners were ransomed became seruants to them that redeemed them 2. Kings 5 1. So it fareth with 〈◊〉 Tim. What is the vse of this instruction Silas As it is the part of 〈◊〉 seruants to study how to please their Lord as the seruants of the Centurion Luke 8. and to please one another euery one being ready to helpe and comfort his follow so it is the duty of Christian seruants to labour in all things to please Christ for his sake to please one another in that which is good for peace and edifying For as it
Shame what it is to the godly and vngodly what it works in both ibid. Shame why mentioned rather then any other fruit of sinne ibid. Sinne the nature kindes filthinesse and danger of it ch 6. v. 23. Sinne to liue in it what Ch 6. v. 1. Sinne to abound what ch 5 v. 20. Sin how first husband ch 7 v. 4. Sinne how mortified and dead not in a moment cha 7. v. 4 5 6. Sins our cause of Christs death and what it shoulde admonish vs of ch 4. v. last ch 5 8. Sinnes none veniall in their owne nature ch 6. v 23. Sins how venial ib. Supper of the Lord howe to prepare to it ch 2. v. 25. T. Tribulatiou see affliction Trust in God see faith Truth of God is for our comfort and imitation Ch. 3 v. 3 4 5 6 7. Truth of God not impeached by mens vnbeliefe Ib. Truth of God how renow ned by our liues ibid. V. W. Vanity how creatures subiect to it and why Chap 8 verse 20 Vnbeleefe a Mother and maine sinne reasons against it and why wee ought to beleeue God Ch 11 v. 20. Will of God ch 12 v. 2. Word of God see Scripture Workes good which bee and why to be done What required to a good worke ch 2 v. 6 ch 14. v 5 6. Works neither 〈◊〉 nor merit and why see Law Works to what ends they are to be done seeing they iustifie not ch 2 v 6. Z. Zeale what erroneus and wise ch 10 v 2. Zeale without knowledg ibid. Zeale ioyned with knowledge and of what thinges ibid. Zeale of the Iewes faultie sundry waies Ibid. Zeale of Papists blind and furious Ibid. Zeale rare in Protestants Ibid. Zealous why we ought to be and why we should take heede of blinde zeale Ibid. Also Ch 12 v 11. Errata Muse not courteous Reader that thou doost meete with these faultes for there would haue beene farre more if the great diligence of the Printer had not preuented it the blinde Coppy and wine owne ouer-sight were so bad Correct therefore with thy pen these heere noted ere thou beginne to reade and beare with the rest PAge 3. l. 25. read Reuocation p. 4. l. 12. r. it p. 8. l. 11 r. exordium p. 9 l. 34 r. his afore free and for after grace and in the mar r. the Gospel after of p. 21. l. 3. strike out which of it selfe and place it before could in l. 32. P. 22. l 16. r. gift p. 23. l. 19. r. few l. 22. r. meane ones p. 25. str the 9. and 10. lines wholy p 27. l 35. r. whom p 32. l. 28. r be p 43. l. 17. r. too high p 54. l. 6. r. 1 Iohn p 57. l 19. r with P 61 l 14. r by for on in p. 63. the lines 12 13 14 15. 16. must be ioyned to l. 6. p. 72 str out whole lines 7 8 9 10 p. 73. r. all matters after attribute P. 84 l. 18. r. these foure p. 89. l. 13. r. Antimisthia p 〈◊〉 l. 1. r. as in killing Abcl. p. 107. l 4. r. doth not p ibid. l 16. r. iudgement for Law l. 32. r. coactiue p 112. l. 19. r. of the 1 chap. p. 133. from the two last lines vnto the 14. l of p. 135. all belongs vnto the 6. Dial. p. 186. l. 31. r. righteous p. 189. l. 3. r. Ro. 12 2. p. 272. str lines 26 27. p. 277. l 26. r hencc p 284. l 8. 〈◊〉 hence p. 362. mar r. imputetur p. 366. l. 34. str actions p. 385. in mar r. habent p. 390. l. 17. r. frced p. 397. l. 1. str on t hauing a little paper left p. 409. l. 29. r. sick p. 428. l. 18. r. now p. 442. l. 7. r. and workes it is a good signe p. 〈◊〉 l. 1. r. word and 446. morg r. deplorat 451. l. 14. r. good p. 488. l. last r. truth p. 489. str 5 last lines p. 502. l. 15. r. after vnable by his-own vnthriftinesse p. 527. l. 15 〈◊〉 r. followeth and his merites p. 563. l. 19 20. r. to our spirit and with our spirit p. 596. l. 6. r. explication p. 606. l. 25. r. our error p. 6 〈◊〉 1. l. 34. r. 〈◊〉 p. p. 614. in 〈◊〉 〈◊〉 p. 628. l. 14. r. or some thing which hath Analogic and proportion with faith p. 650. for thirdly r. secondly l. 35. angels for diuels p. 652. l. 31. read probable onely p. 673. l. 1. r. Silas p. 679. mar r. vniuersum genus p. 693. l. 19. r. be iust p. 719. l. 30. r. having p. 〈◊〉 l. 3. r. 〈◊〉 p. 759. l. 11. r. ver 3 4. of this chap. p. 802. r. christ for faith p. 833. r. preaching p. 〈◊〉 l. 21. r. hath not done p. 848. r. are things pa. 860. l. 32 r. it is not true p. 862. l. 23. r. sub testo p. 865. r an agreement p. 882. l. 18. reade Antopistos p. 867. mar r. prophetarum p. 897. l. 13. r. anomia p. 976. r. one beleeuer page 979 l. 11. so the promise p. 991. l. 28. r. or for of p. 997. l. 31. for gods iudgement 〈◊〉 these are things p. 902. l. 1. r. as christ p. 925. l. 6. r toward the end p. 1016. l. 32. r. allow them p. 1023. l. 15. r. three p. 1041. l. 10. for but r. nor l. 12. r. canon p. 1042. mar str Orineus p. 1048. in mar r. one for euen and write after doc Fulke p. 1069. l. 5. r. correction pag. 1085. l. 27. r. vnprofitable 1090. l. 10. 〈◊〉 good lawes 1101. l. 13. r. acknowledge p. 1106. 〈◊〉 4. r. retchles p. 1113. l. 21. r. for 〈◊〉 l hy p. 1121. l. 1. r. also defended Peters abiuring after marriage p. 1126. l. 31. r. vices for duties Acts 9 1 2 3. Ro. 3 24 25 26. Paul was separate 1. to eternal life 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle Prou. 3. Psal. 119. 10. 11 c. Nouelty a note of error Antiquity of verity By Prophets here be ment such as preached to the people as Nathan thogh they did write no prophesie Scriptures Vse Foelix Holy Ends Vses of the Scripture This putteth a difference betweene the Gospell and Law Son of God Iesus Christ. Lord. Seed of Dauid Gal. 4 4. Iohn 1 14. Christ had his humainity from Dauid not his 〈◊〉 Ioh. 5 26. and 2 19. Eph 4 10 11 Acts 26 8. Rom. 4 17. Son of God Apostleship Ephel 3 8. 1. Cor. 15 8. It is a certain token of a faithfull Minister when he can account the profit of the hearers to be 〈◊〉 〈◊〉 and vantage Paul his presence and preaching was fruitfull to other Gentiles and he wished and hoped it to be toward the Romaines Diuinity heer in excelleth Phylosophye which is not made for al men and the Law of Moyses giuen into one Nation only Acts 2 45 4 34. Habak 2 4. Papists must blame the Prophets and Apostles and
was such as is the manhood and nature of euery other man Secondly to shewe vs that howsoeuer a naturall eye could see nothing but the forme of a man yet that he had another euen a diuine nature not to be perceiued but by the eye of faith Tim. Why is sin added here and put to flesh Sil. First because humane nature as we beare it is corrupted with sin but Christ tooke it pure without sin Secondly our nature as Christ tooke it though it were free from the contagion of sin yet it was not free from the effects and fruites of sin for he was subiect to hunger thirst cold nakednesse wearinesse and death it selfe which because they are the necessarie consequents of sin therefore are they here called by the name of sin Tim. What is the instruction that ariseth from these words being thus opened Silas That Christ was truely incarnate and made man for our sakes as God taking mercy on lost mankind is the efficient cause of our freedome so his Son sent is the materiall cause of our freedome Tim. Wherefore was the Son of God rather to take humane nature then the nature of Angels Silas Because the purpose of God was to redeeme and saue not the Angels but mankinde which as it doeth expresse the greatnes of Gods loue to man so it must greatly excite and stirre vp mans loue to God for it is very considerable that men and Angels are both sinners yet the remedy was allowed to vs. Tim. But wherefore was the Son of God to take mans nature pure without sin Sil. Because otherwise he could neither haue been made a sacrifice for vs nor righteousnesse to vs for had hee had our nature with the least sin hee could not onely haue bin no Sauiour to vs but himselfe should haue stood in neede of a Sauior and in stead of giuing righteousnesse to others must haue receiued righteousnes from another Tim. But how was it possible to seuer sin and our nature one from the other Sil. Well enough he that seuered them in the first Adam by creation could tell how to seuer them in the second Adam by incarnation as hee will at length seuer them in all beleeuers at their glorification sin being but an accident which may bee separated without hurt to the subiect Tim. What is the vse of this Sil. First to moue vs to blesse God who hath giuen vs a Sauior holy and separated from sin and sinners Secondly to hunger and thirst after the sanctity and purenesse of Christs humane nature seeing wee haue so great need of it to couer our most vnholy and defiled nature the infection whereof alone is enough to condemne vs without this remedy Tim. What was it that Christ did for vs being made man Sil. He did for sin condemne sin in the flesh Tim. What is meant here by condemne Silas Not to punish or exact punishment for sin but to abolish and take away sin at once out of mans nature as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it as condemned persons vse to be taken out of the world that they may be no more so is sin from vs by the imputation of Christs perfectly sanctified manhood for though sin remaine in the godly yet it is as if it were not being not imputed as Augustine sayed Quicquid ille non imputare decreuit sic est quasi non fuerat Tim. What is to be vnderstood by this word when he sayth for sinne Silas Some interprete for sin of sin because sin did vniustly set vpon Christ to get him to dye and to bee crucified see Iohn 16 9. Secondly for sin by some doeth signifie for remission of sinnes Rom. 5 6 8. Thirdly some interprete for sin to be a sacrifice for sin 2 Cor. 5 21. but I take it this word for sinne must bee ioyned to the word sent and then it noteth the finall cause or ende for the which Christ became man namely to take away chase and driue sin out of our nature which hee tooke vpon him for this text speaketh of his incarnation and not of his sacrifice and death Tim. What is our instruction then from these last words Sylas This that all true Christians stand in extreame neede not onely of his passion and death in being made a curse or of his perfect obedience in doing the wil of God in his life but of his very incarnation and of his most holy and pure manhood because otherwise it is not possible that euer any beleeuing Christian should be saued but that they should all perish and Christ with whatsoeuer he is or hath as by testimony of Scripture giuen to vs ordained for vs and our Saluation Tim. Why doe ye say sa howe can they perish for whome Christ dyed and for whome he hath kept the law Silas Because none can haue eternall life in Heauen vnlesse they haue the absolute perfect righteousnesse which the law exacteth one principall part whereof is the perfect intregity of our nature our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law so as there bee not the least inclination or pronnesse to any euill but a through disposition to euery good thing This full perfection the law is not able as we haue heard to effect worke in vs because it is weake through our corruption wherby we are made vnable to answere it And therefore if we should not finde this perfect righteousnesse and integrity which the law requireth of them that are to liue for euer in the humane nature of Christ and haue it allowed and giuen to such as doc beleeue in him it were vnpossible that any should bee saued because nothing that is vncleane and vnholy shall enter into the new Ierusalem Reuel 21 27. and our nature euen after regeneration and faith it is still defiled by the remainder of sinne Howbeit Christ is not deuided he that hath one part of his Mediatorship hath the whole like a Ladder where no one stale can be lacking Tim. What profit is there to be made of this Silas First it teacheth Christians to be no lesse thankefull for Christs incarnation then for his passion Secondly it serucs to humble euen the godliest that are to thinke vpon their dwelling and remaining sinne for the abolishing whereof God must defcend and bee made man Thirdly it helpes to comfort the weake ones whē they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them and prouokes them to sinne against God Let them by a true faith consider of Christ his most perfect naturall innocency that it is no lesse reckoned to them for healing their defiled nature then his obedience and sufferings for remission of actuall sinnes and acquiting them from eternall destruction DIAL IIII. Verse 4. That the righteousnesse of the law might be fulfilled Silas First it ouerthrowes all Popish additions of mens
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
it tends not to edifying in godlines but to destruction and maketh men fall from God and become worse and worse and therefore is to be abhorred Zachary ioyneth peace and truth Zach. 8 16. Peace and holinesse put togither Heb. 12 14. Peace and edification in this text Thus the Scripture sets our bounds for peace which we may not passe a necessary and holy contention is to be preferred to an impious peace Tim. What are we to learne out of the 20. verse Silas Namely that our Brothers faith and saluation which be the worke of God ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating For howsoeuer all meates bee pure and lawfull in theyr owne nature and by Gods ordinance yet our eating is euill if the peace of the Church be troubled or edification hindered or offence giuen to such as be weak Where indifferent things cannot be vsed but with disturbance of Christian concord with losse of peace amongst Brethren with hurt and destruction to the infirme with scandall offence then they cease to to be indifferent and the vse of them is euill as Illyricus and Paraeus teach from this place Tim. Whether are we to abstaine from eating flesh if we bee in the presence of a superstitious Papist who makes conscience of it least we offend him Silas If such a Papist be simply seduced by others and hath had no meanes of knowledge by instruction and doctrine of the word then there is the more regarde to be had of him he is first to be shewed in good fashion that all creatures are good and lawfull at all times and nothing in it selfe vncleane but to them that thinketh it so or which eateth with offence against his conscience these make meates which bee pure to be vnpure for vse to themselues Secondly if it bee an vnderstanding Papist then the case is altered for there is great difference betweene a weake Iew and an obstinat Romanist First because such an one is not to be held a Brother as I haue proued before chap. 12. and we are commanded to auoyde giuing offence to such as be brethren Secondly these meates as flesh of all kinds and white meates were neuer forbid by Moses Law as those were which the vnskilful Iewes made conscience of Thirdly these Papistes haue had time enough and meanes enough also to haue learned Christian liberty it hath beene demonstratiuely proued that there is no religion in difference of meats but they wilfully shut their eyes against the light that shines in their face and therefore offend not out of ignorance infirmity as the Iewes did but out of malicious stubornnesse which we are by no meanes to cherish Tim. But what shall we say if a Protestant well instructed in his liberty yet ready to take offence to see flesh eaten of them which are healthfull being done against the Kings Lawes Silas Better neuer to eate flesh then to eat with scandall of thy Brother For if hee now be moued to eate against his conscience by seeing thee to eate then hee is destroyed by the vntimely vse of thy liberty Howsoeuer we haue learned that we neede make no Conscience of the thing it selfe beeing indifferent yet the Princes commandement in a thing of a middle nature especially being giuen for good ends profitable vnto the common-wealth bindes the conscience by vertue of that generall precept Honour the King and let euery soule bee subiect Contempt of authority breach of wholesome lawes ioyned with euill example to imbolden others to transgresse are faults which displease God and defile the conscience and deserues punishment both temporal and eternal How humane lawes binde vnto sinne see Dial. on Rom. 12 5. DIAL IX Verses 21 22 23. It is good neyther to eate flesh nor to drinke nor any thing whereby thy brother stumbleth or is offended or made weake Hast thou faith or thou hast faith haue it to thy selfe before God happy is hee which condemneth not himselfe in that which he alloweth And hee that doubteth c. Tim. VVHat is contained in the 21. verse Silas The conclusion of the former exhortation to the strong that in the vse of meates they giue no offence to the weake and so generally in the vse of all indifferent things which in themselues are good and lawfull but beeing done with offence are euill tending to destroy the worke of God Hauing saide this in the former verse that eating with scandall is euill now on the contrary he concludes that to forbeare eating or drinking or doing any thing else which may offend is good as that which makes to edification and peace Tim. What is meant heere by good Silas The positiue is put heere for the comparatiue good for better as if he should say it is more pleasing to God and more to the edifying of our neighbour and for the peace of the Church to abstaine rather then to eate with offence Tim. Why doth hee mention heere not onely flesh but wine and euery other thing Silas First to make the instruction more generall and large also to teach that in things simply necessary to life we are not to forbeare them though others bee offended as if one should take offence at our eating bread or drinking beere whereby our life is maintained but for some kinde of flesh and wine or whatsoeuer else it is which we may be without and yet liue wee are bound in case of offence to refraine such things at least for a time till such as do stumble be better perswaded by instruction Tim. Is there any difference betweene stumbling beeing offended or being made weake or 〈◊〉 they signifie one and the same thing Silas Howsoeuer some distinguish them and vnderstand by slumbling that which elsewhere is called the wounding of the weake conscience being troubled not knowing what to hold or doe 1. Cor. 8 9. and by being offended a quite falling away or breaking off from the faith or Gospell which is called before to bee destroyed yerse 15. and to perish 1. Cor. 8 11. and by being made weake that which before in verse 15. was in other tearmes saide to be grieued Of which distinction there may follow this good obseruation that so soone as wee see the conscience of our brother begin to wauer by our actions it is our duty to cease giue ouer ere it come to be wounded and wracked yet for my part I doe rather iudge that one and the selfe same thing is signified heere by the heaping vp of diuers words namely thereby the better to insinuate that great heed care and circumspection be taken as he saide before verse 13. that no stumbling blocke or occasion of sinning bee put in our brothers way which might be eyther by making them doe that which they saw others doe with a wauering minde or causing them to detest the faithfull as prohaneners of Moses law by going against his prohibitions in vse of dayes and meates Tim. What instructions
may we take from this verse thus opened Sil. Heere is laide foorth the condition of weake Christians which lacke the knowledge of the word such are apt to stūble like blind men like sicke persons they be weak ready to trip and to fall vpon euery occasion This must serue to humble the infirme and weake of iudgement stirre them vp to seeke for more store of grace and light of knowledge to be able to walke more firmely Secondly it is much better in case of offence to sorbeare our liberty in things indifferent then to vse it as the saluation of a Brother is a farre more precious thing then the nourishing of our flesh or body Also thereby we preferre peace and edification to our pleasure Tim. In the 22. Verse what is meant by Faith Thou hast Faith for with M. Beza I had rather reade these Wordes by way of concession then by interrogation Hast thou faith Silas Faith signifies the knowledge and perswasion of our liberty in indifferent things as verse 14. in his owne example he expounds it These words contain another secret obiection in the behalfe of the strong thus I know and beleeue my liberty which I haue by Christ that nothing is vnpure to me why should not I prosesse it in words and expresse it in acte without respect had of others This Obiection the Apostle answeres first by granting Thou hast this Faith I yeeld it vnto thee Secondly by distinguishing thus Haue thy faith vnto thy selfe in thine owne Conscience but expresse it not to the hurt of thy Brother for this must be vnderstood necessarily enioy thy knowledge to thy edification but vse it not to anothers destruction Tim. What then shall my Faith lye hid and be smothered Silas No saith the Apostle haue it before God approoue it vnto him vse it so as one that knowes he must giue an account of it before God and comfort thy selfe in it in his sight and be thankfull to him for that knowledge which he hath giuen thee and that is fufficient in this case Thou needest not make any ostentation of it to the hurt of thy brother let it euen be enough to thee that God knowes thy faith This is like vnto that precept of Christ Math. 6 6. Thy Father that seeth in secret shal reward thee openly As in some cases and sometimes wee may hide our Prayers so the profession of our faith lest we boast vnto the danger of others Tim. What then is it lawfull for Christians to dissemble their Faith and profession of it Will it bee sufficient in time of persecution to haue Faith in his heart before God Howe then hath Christ commanded vs to confesse him before men Also see Rom. 10 10. where both faith and confession are required vnto saluation Silas Our Apostle heere speaketh neither of generall Faith by which we beleeue the whole word both of Law and Gospell nor yet of iustifying Faith whereby wee receiue Christ or the promises of Christ vnto saluation but of a particular faith whereby we beleeue something to be lawfull Secondly euen this particular faith which is a perswasion of our liberty in indifferent things is thē onely to be concealed when it cannot bee professed and practised without offence and scandall vnto our weake brother Not the profession then but the vnseasonable hurtfull profession of this faith is heere prohibited Heerewith a greeth the iudgement of Chrysostome vpon this place This text saith he is not to be vnderstoode of the faith of doctrine but of that which appertaineth to the argument in hand namely the Faith about things indifferent Touching the former faith saith hee it is written With the Mouth confession is made to Saluation Againe He that denieth me before men before my Father will I deny him This faith is oppressed if it be not expressed but the other faith about middle things is then subuerted when it is vnseasonably shewed Tim. Tell vs now what the Apostle doth in the rest of the Chapter to the end thereof Silas Hee giueth three short and pithy rules to direct both strong and weake in the vse of things indifferent The first concernes the strong onely the second the weak onely the third them both The first is set downe by way of acclamation O blessed is the man which condemneth not himselfe in that which he allowes Touching the vnderstanding of which rule note that Apostle speakes first touching a mans condemning himselfe and not beeing condemned of others or making themselues worthy to be condemned of others Secondly he speaketh of condemning and allowing in the same person not of disallowing in another what he persormes in himselfe Thirdly hee is to be vnderstood of one and the same instant whereby one man in his iudgement condemneth and in his practise alloweth one and the same thing The summe then of the rule is thus much that hee is indeede a happy man whose practise in outward acte agrees with the inward iudgement of his conscience More plainely thus In conscience to be perswaded that a weake brother is not to bee offended by vndue and vntimely exercise of our liberty so to allow this as by no contrary deede to condemne it it is the happinesse of a man not to bee accused of his heart Let all men striue for this happy condition after the examples of Iob chap. 27 6. and of Paul 2 Corinth 1 12. Tim. What is the second Rule which belongs to the weake Silas He that doubts is damned if he eate because hee eates not of faith that is not beleeuing so in his heart as hee shewes in acte The rule more at large is thus much that such a one is guilty of sinne hurts his conscience and offends God which eyther eates or doth any thing else with a wauering doubtfulnesse and not beeing well perswaded whether they doe well or ill please God or displease him A Christian which will please God and keepe his conscience pure and vnspotted must be able to discerne of that which he doth whether it bee lawfull or vnlawful according to that which is written before Let euery man be perswaded in his owne minde to doe a thing which is good and yet do it doubtingly the minde beeing tossed too and fro with diuers reasons doth pollute the action to him that doth it and makes it to be sinne lacking right rule and end for it is neyther gouerned by knowledge of the word nor done to Gods glory Let men therefore learne to resolue of their deeds before they acte it and enterpise nothing so long as ones conscience and minde is doubtfull what he may doe for so long our deeds cannot be referred to Gods praise and this very thing is enough to make it sinfull for it is sinne whatsoeuer misseth of the due end Tim. What is the third rule Silas That it is sinne whatsoeuer is not of faith where the word faith cannot bee interpreted of conscience for this interpretation is against the beginning