are offenders of vs being ready to receiue them to fauour whensoeuer they truely repent Tim. Howe vnderstand ye this that all men are vnder death Sil. After this sort first euery man so soone as hee is borne is euery houre apt to die Secondly euery man at his birth is spiritually dead quite destitute of Gods grace and holy spirit Ephe. 2 1. till his regeneration Thirdly euery person deserueth this death to become eternall euen euerlasting separation from GOD and his presence and felicity Tim. What equity or iustice is there in this Sil. The equity is iust for that one mans sinne was euery mans sinne for Adam was the roote of our kinde and therefore this fault is not personall resting in himselfe but reaching to all his posterity which were then in his loynes as Leuy was in Abrahams loynes Heb. 7 10. For such iuice as is in the tree commeth to all the branches also such as is the water in the fountaine such it is in the riuer and some such diseases as be in the parents descendeth to the children also amongst vs men the father beeing a Traytor the whole bloud is tainted Lastly the righteousnesse of Christ the head is conuayed ouer to the members so it is here againe God who is most iust so decreed and would haue it that the grace which Adam had hee should keepe or loose for himselfe and all mankinde who were to stand and fall wih him thus it appeares to be very equall Tim. What instructions learn ye hence Sil. First it reproues the vulgar conceit that God will not punish but for actuall sinnes Secondly it reprooues some Papists which exempt the Virgin Mary from this generall condition of sinne and death Thirdly it doeth admonish vs of our most wofull condition which wee are in without Christ. Fourthly it puts vs in minde of mutuall compassion seeing our case is equall one no better then another all alike 〈◊〉 and wretched Fistly it teacheth the necessity of a Sauiour not onely to know there must be one and who he is and what he hath done but to gette him to become ours by beleeuing the promises of him Tim. What are we to be put in minde of by the connexion and ioyning together of sin and death Sil. First that euery one is bound to make account of dying euery moment hauing sinne the matter and means of death still about him Secondly that the dāme of such a brood that is sinne which causeth no lesse then death is most carefully to be auoyded and abhorred euen to be fled from as one would flie from death Moreouer think that if an others sinne could doe this as to make thee culpable of death what will that sinne do which thou doest in thine owne person for Adams sinne is thine in account not in act yet so as this proueth Adams sinne to bee euery mans owne proper sinne as if he had himselfe acted and done it because else he should not dye for it for men in iustice are not to suffer death for any sinne saue that which is their owne by act or imputation Christ had had wrong done to him to be brought to death if sinne had no way belonged vnto him for death is not inflected but with reference to sin DIAL XI Verses 13 14. For vnto the time of the law was sin in the worlde but sinne is not imputed where there is no lawe But death raigned from Adam to Moyses euen ouer them that sinned not after the like manner of the transgression of Adam Tim. WHat is the drift of this scripture Sil. He proceedeth in his purpose to proue all men euen to the yong In fants newly borne to bee through Adam sinnetull by bringing in a secret obiection and answering it Tim. What is the obiection and how is it answered Sil. The obiection is this there could be no sin nor sinners before Moses seeing there was no law where there is no lawe there is no sinne This obiection the Apostle doeth answere two wayes first by a distinction betweene being and reputing sinne was in the world before Moses law yet not so reputed and esteemed so vile and soule seeing yet no law was giuen them Secondly hee prooues there was sin by the effects of sinne which is death whereunto euen before Moses law both olde and young were subiect which is a sufficient proofe that then all men sinned death being the stipend of sinne Tim. Now expound the wordes and tell vs what is meant here by this vntill the time of the law Sil. That is to say all that time that passed betweene Adam and Moses so expounded verse 14. Death raigned from Adam to Moyses Tim. What is meant hereby that sinne was in the world till then Sil. That is to say men which liued in this world had sin in them as well before the law as afterwards Tim. But howe could that bee seeing that yet there was no law and sin is the transgression of some law and indeede what law could be giuen to some of them as to Infants which had no vse of reason Sil. Therefore the Apostle in affirming that notwithstanding this there was sinne in the world hee meaneth there was a sinne euen afore the Law by which sin al men were borne sinners being both guilty of wrath and corrupted euen from the wombe This is the sinne of Adam in whose sinning all men were comprehended he being head and roote of our kinde as was sayd verse 12. Tim. Belike then this is now the scope of the Apostle to proue That as al men are guilty by their owne sinnes vvhich they do in their owne persons and haue in their owne Nature so there is a sinne of Adam by guilt whereof al men are obnoxious and culpable of death Sil. True this is in verie deede that which is intended and wherein Adam is like Christ the one being fountaine of sinne vnto death the other of righteousnesse to life Tim. What meane ye heereby in that it is saide Where no Law is there sin is not imputed Silas That afore the Law was giuen sin was not so thoroughly knowne and reputed but when the law was published it was better knowne and became more greeuous Tim. But may not these words carrie another sence which may wel stand with the Apostles minde and drift Silas They may so as thus that such as liued in the world after Adam though they wanted Moyses Law yet they wanted not a Law altogither Tim. How makes he that appeare Silas Heereby because that sinne was imputed and men became thereby guilty of wrath Tim. What Law might that be Silas The Lawe of nature giuen them in their Creation Tim. What examples can yee giue that sin was imputed to men before the giuing of the Law by Moyses Sil. Sundry and very manifest First the punishment of Caines murther Gen. 4 11. Secondly the reprehension of Abimelech Gen. 20 6. Thirdly the ouerthrow of the world by a flood Gen. 7 20.
in the Spirite verse 22. Fourthly to feele a strife and fight betweene the law of the members the law of the mind verse 〈◊〉 when the Spirite doth lust against the flesh and the flesh against the Spirite Fifthly to account it our wretchednesse to haue sinne still abiding and forcibly working in vs and in this respect to groane and to mourne in our soules verse 24. Sixtly to desire vnfainedly and constantly a perfect deliuerance from sin giuing thankes from the heart to God through Christ for the grace of deliuerance already begun and wrought verses 24 25. Lastly to be led captiue vnto the Law of sinne verse 23. which is all one with this named in our Text to haue sinne not raigning but dwelling in them For there is as great difference betweene sinne raigning and dwelling as is betweene a king ruling a kingdome and Subiects dwelling in a kingdome or betweene a Maister in a family gouerning the house and seruants in the house Tim. What is meant and signified heere by this word dwell Silas It is a Metaphor or borrowed speech from the power and gouernment of house-holders signifying the true and mighty presence of sinne forcibly crossing and mightily striuing against the motions of the 〈◊〉 in the heart of a regenerate man This powerfull presence of sinne dwelling in vs may be declared and set foorth by the comparison of seditious subiects mutinous Cittizens and seruants and of quarrelsome Inmates who though they do but dwel in a kingdome Citty or house yet do prooue exceeding troublesome to their Princes Gouernors Owners or Maisters Likewise dwelling-sinne doth mightily hinder good in Gods Children and pull them to euill things Tim. What vse and profit is to bee made heereof vnto our selues Sil. First it is a comfort to Gods Children that sinne doth but dwell in them and is kept by grace from exercising any dominion ouer them Secondly in that they haue sinne still dwelling in them it must warne thē to bee very wary watchfull and circumspect as one should be that hath a cut-throate dwelling in his house or a secret traitor in his Citty Thirdly this reprooues such as knowing that there is such a cumbersome mate or guest as sinne dwelling in them are yet secure but much more it reproues such as are secure and yet haue sinne raigning in them as if it were nothing to bee enthralled to such a Lord as can pay no better wages but damnation in Hell Tim. What other thing may we obserue out of this verse Silas That they doe wickedly abuse this sentence which apply it to excuse and cloake their wicked and vicious life as common Drunkards whore-maisters swearers lyers periured persons such like who vse to say for themselues that they do not the euill but sin that dwelleth in them And there is very good reason for it why this sentence cannot agree to such manner of men namely because they are not able in truth to say that they hate the euill which they doe and that they would not doe it because they sinne willingly rushing into sin as a Horse into the battaile For when they sin they sin wholly because they are wholly flesh corruptiō wheras this sentence cannot agree vnto any but to such as by grace hate the euil they doe of frailty by grace would doe the good which by sinne they cannot doe DIAL XIIII Verse 18. For in me that is in my flesh dwelleth no good thing for to will is present with me but I finde no meanes to performe that which is good Tim. WHat is the summe of this Text Silas It containes the second paroxisme or fit of Pauls spirituall conflict which doth heerein consist that when his will was prompt and ready to doe good it had no good effect but a quite contrary being forced by dwelling-sinne to doe the euill he willed not and not to doe the good which hee willed Tim. Wherein differeth this fit and part of his conflict from the former Sil. In the former fit Paul was troubled that his sinful infirmities hindred him from doing good and forbcaring euill things so perfectly as hee would and should now heere in this second fit he is molested with this that he found his vpright purpose and heart so weake and sinfull corruption so strong as it did some-times drawe him vnto things and actions directly contrary vnto his renued mind and to Gods holy will the goodnesse of his will was not answered with sutable deeds but the quite contrary rather Tim. What be the parts of this Text Silas Two First a proposition in these words I know that in me that is in my flesh dwelleth no good thing Secondly a reason in these wordes for to will is present with me c. Tim. What is meant by this that he saith I know Sil. Thus much as if he should frankely say I freely and frankely acknowledge it as a thing known certaine vnto me to be so Thus the holy Apostle hideth not but ingenuously confesseth his weaknesse and disability to effect what he willed well Tim. What are we to learne from this Silas In this example of the Apostle we are to note a Christian duty that wee must not dissemble the weakenesse of vnregenerate nature but be ready to confesse it ingenuously and to acknowledge it when it shall make to Gods glory and the good of others Secondly this reproues such Hypocrites who will not be knowne that they haue any conflict in them or finde any defect as if they did onely that which is good without all strife Tim. What good is that he speakes of when he saith it is not in h mselfe Silas Not naturall nor morall but spirituall good by the doing where of God is well pleased The earnest desire and study heereof he complaineth that hee alwaies hath it not in him Tim. But the Apostle had the holy Ghost dwelling in him how then doth he say he had no good dwelling in him Sil. When he saith that there is no good dwelling in him he expounds himselfe and saith that hee meaneth it of his flesh For by this worde flesh is not meant that externall part of man which is called the bodie but the sinfull corruption of our Nature which is conueyed into vs by carnall generation Tim. But this was mortified and cured in Paul by the grace of Sanctificat on how then could hee say That he hath flesh Silas His sinfull corruption was indeede mortified but yet in part onely and therefore by flesh is heere meant that remainder of sinne which doth still sticke in his reason and will and other parts of his soule and bodie which may be thus more plainely expressed The Apostle meaneth by his flesh the whole man so farre as he was not regenerate had not perfectly and vniuersally put off the olde man and naughtinesse of nature Tim. Shew vs now what is meant by awelling Silas A firme or fixed seate or abode which is more not to dwell then
our benefit and ed fication Tim. First it ministreth occasion of being humbled euen in and for the verie best actions of our life which beeing vnperfect and spotted cannot please God without par don by Christ. Secondly it reproues such as haue their minds lifted vp when they haue done or spoke something well whereas the imperfection of the deede ought to bee before them to abase them Thirdly when Christians haue shewed their best care and endeuour to doe good things they must not bee discouraged for such wants and faults which stick vnto their doings but heartily repent asking fogiuenesse of Christ and striuing to do better For as an earthlie father perceiuing in his childe a good will and defire to please him taketh that hee doeth in good woorth though it be faultie so will God spare his owne children that doe good things willinglie though weakly Mala. 3. 17. I will spare them as a man spareth his owne Sonne that serueth him Lastly it reproueth such as thinke the keeping of the law to bee possible whereas it is a transgression of the law not onely to doe what wee should not but to doe lesse then we should a want of perfection breaks the law no lesse then an euil done from such defects none are free no not Paul himselfe DIAL XV. 19.20 For I do not the good thing which I wold but the euill which I would not that I doe Now if I doe that I would not it is no more I but sin that dwelleth in mee Tim. VVHat doth this text containe Sylas A proofe of the former reason in the 19. verse a conclusion drawn from thence in the 20. verse Tim. How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses and what is it that we are to learne thereby Silas That which is set downe in these two verses is not altogether the same but differs at least in wordes for heere the wordes good and euill bee put in which were left out before againe these repetitions and rehearsals they are not idle but serue to good purpose for thereby the Apostle would admonish vs of two things First that we are to think that these things which hee writeth of the spirituall combat are verie necessarie for vs and can neuer be too much knowne of vs. Secondly that through our dulnesse they are not enough considered and marked and therefore haue neede to bee much vrged and often repeated repetitions haue good vse when they are timely vsed Tim. What is meant by this that he saith he would haue done good Silas That it was the earnest desire and purpose of his heart to please God Tim. What are we to learne from hence that he saith I doe not that good I would ly to embrace death willingly which doth stoppe the breath of sinne Lastly in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne to stand still vpon our guard and to flye to our Generall for succour in assaultes that wee be not ouercome or ouertaken at least with temptation of sinne DIAL XVI Verse 21 22. I find then that when I would doe good I am thus yoaked that euill is present with me For I delight in the law of God concerning the inner man Tim. VVHat doth this Text containe Silas It containeth two things according to the number of the verses the former is the winding or shutting vp of the second paroxisme or second fit of temptation the latter is an entrance or beginning of the third or last fit verse 22. Tim. What be the parts of this conclusion Silas Two In the former he confesseth the readines of his will to doe that which is good in the latter hee renders a reason why hee could not doe the good hee would because euill was present with him Tim. What is meant heere by Yoaked Silas The word in the originall signifies law I finde this Law which some doe take in good part for the law of God but others in euill part for the law of sinne and corruption This latter interpretation is the best because of the words which follow Euill is present with me which words seeme to expound the former Tim. What euill doth he speake of when he saith euill is present with me and in what sort is it present with him Silas Not the euill of affliction but of sinfull desires and lusts which are said to be present because they are euer with the godly at hand to crosse and hinder their good purposes and desires For the flesh lusteth against the Spirite Gal. 5 and the law of the members rebelleth against the law of the minde Tim. What is the instruction ariseth from hence Silas That this is the common condition of all regenerate persons that their good motions which come from Gods spirite are euer mingled with some euil motions which arise from their corrupt nature Tim. What is the sum of the 22. verse Silas A profession of the Apostle that his whole man so farre as hee was renued by grace it tooke especiall pleasure and delight in the knowledge and spirituall obedience of Gods Law Tim. What Law is it that he speaketh of heere The morall Law or the Law of the ten Commaundements which teacheth perfect loue of God and of our neighbour because it is set against the Law of sinne to which no Law is so contrary as the morall Tim. What is meant heere by the Inner man Sil. The Inner man is the same with the new man or spirit and signifies al that within a man or without from top to toe which is by grace reformed as by outwarde is meant all that in a man which is not renued Tim. What is the instruction that wee are to learne from hence Silas That a regenerate man doth loue Gods morall Law and take great delight in it This delight doth not so much declare and shew it selfe in the pleasure which godly men take to know the thinges contained in the Law for that is common with the wicked but to do it and conforme their hearts and manners agreeable vnto it as he which seeth a curious artificiall picture is so pleased with it that he studieth how to expres it so it fareth with Gods children Tim. What reason haue Gods children to delight in the law seeing it reueales sinne vnto them accuseth them and condemnes them Silas First vnto the godly this is a great benefit which it brings that it doth discouer vnto them euils that they may see them repent of them and forsake them as well as good that they may practise it and so driueth them neerer vnto Christ that they may be saued by his grace Tim. What other instruction may bee drawne from this Verse Silas That seeing the children of God delight in the Law they haue greater reason much more to be delighted with the word of the Gospell because the doctrine
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
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
of some learned Philosophers as Scneca Plato c. or that ciuil iudgement of certaine Law-giuers condemning to punishmēts vices which themselues did but from the vniuersall iudgement which is in al men naturally and bindeth all Sithence all men doe condemn themselues yea euen for such things as they blame in others yet themselues do them it followcth that euery one without all excuse is guilty in the iudgment of GOD and therefore cannot be iustified by their workes The summe of this first verse is thus much ye acknowlodge account them which doe such euils as before spoken off worthy of death yet you your selues do know that either in whole or in part priuately or publikely ye do such thinges therefore in your owne iudgement you are condemned whatsoeuer ye doe pretend for your excuse Paul by an Apostrophe directeth his speech vnto one man to shewe thereby that it is the condition and case of euery one for there is none liuing but must approue that iudgement of GOD in Verse 23. and which doeth not many things against it euen by the witnesse of his owne conscience The parts then of this Chapter be principally these two First by a new reason he proueth that Heathen men cannot be iustified by their workes Verse 1 2. Secondly hee remoueth and answereth both the generall pretences and excuses of all men Verse 3 vnto Ver. 12. and the spcial allegations first of the Getiles frō ve 12. vntil 17. Secondly of the Iewes from Ver. 17. to the end of the Chapter Tim. Doth the Apostle speake against all iudging of others Sil. Nothing lesse for there is great vse of both publike iudgement and priuate the vse of publike iudging is the preseruation of humane 〈◊〉 which consisteth in the defence of good men and punishing euill men by the sword of the magistrate Also the vse of priuate iudging is to reclaime tractable sinners and to make obstinate sinners inexcusable Tim. What things may stay vs from the hard iudging of others when they haue falne Silas These Meditations First that happily wee haue done the same offence or else we may do it heereafter Gal. 6 1. or if we do it not it is because we are not tempted to it Also that some other way wee haue offended as greeuously or may heereafter Also all hasty vncharitable and curious ludgements are for bidden by our Sauiour Christ in Math. 7 1. Tim. How doeth the Apostle meane that those that condemne others do the same things Tim. The meaning may bee this First that they did transgresse the Law of God as others did though not alwayes in such crimes Secondly they did those things secretly in the motion of their minde which others did outwardly in the action of their life Tim. What was the instruction from hence Sil. That it is the note of an Hypocrite to beare with his owne faults and to be sharpe against others This is proued by Mat. 7 34. and 23. also by the example of the Pharisies Tim. Whence commeth this Silas First from blindnesse that they discerne not their owne sinnes Secondly from malice which they beare to other mens persons Thirdly from curiositie in prying too neare into others faultes for by this policie Satan keepeth them from reforming themselues by bufying them too much in censuring of others therefore in the reprouing of sinne wee are thus to proceede to begin with our selues and to bee more seuere with our owne sins then with other mens Tim. What Reasons of this duty Silas First from the commandement of the word the righteous man first accuseth himselfe Secondly because euerie man knoweth himselfe aud ought to haue more care of himselfe Thirdly our selues being rectified and amended then in our admonition towards others wee shall deale more wisely and charitably with hope also of better successe towardes our Neighbour and more comfort to our selues Tim. Do you take it to be vtterly vnlawfull for any man to iudge or censure another of that Vice whereof hee himselfe is culpable Sil. If he which censureth or giueth sentence against another for that wherein he is commonly known to be faulty then he doth giue offence vnto others and cause them to thinke him an Hypocrite Howbeit if he bee a publicke person he offendeth neither against his office nor the Lawes which require sentence against malefactors if he be a priuate man he offendeth not against his Brother whom hee hath iustly blamed saue by being a scandall to him and being an occasion to him to continue still in his sinne because he seeth his reproouer doe such things which he would not do if he thought them euill Tim. What further instruction may this first verse affoorde vnto vs Silas Namely this That all men are held guiltie before God euen by force of selfe-iudgement or in-bred conscience The reason is euery man doth something which he knoweth to be euill and to deserue Gods vengeance either he committeth some outward and odious fault for which not himselfe alone but the worlde can censure him or howsoeuer he so suppresse his passions of wrath enuy reuenge hatred couetousnesse ambition pride c. as they doe not breake out as pussles and botches in his face and hands yet they boile within and like sparkles out of a furnace so there rise vp out of the corrupt and vncleane soule many noysome lustes and desires whereof they cannot be ignorant in whom they be Socrates one of the best mannered Philosophers could say that by nature hee was incontinent though by Philosophy he brideled that affection from running into action The vse of this instruction is twofold First it stoppeth the mouth of all Iusticiaries which seeke to establish a righteousnesse by their owne workes as if they could stand iust before God and by their owne deeds whereas euery man hath his owne heart to condemne him and therefore God much more to iudge him as guilty of doing one thing amisse or other or many things rather Whereas an absolute freedom from all faults is required in him who will bee pronounced righteous by his owne doings Secondly heere is an admonition for all men but chiefly for such as haue authority to gouerne and iudge other that they be verie carefull to auoide what may be to become selfe-condemners and Iudgers by failing in such matters as by their place and office they are driuen to sentence and punish in their inferiours For it is a thing full of dishonestie and scandall when a man may worthily haue it replied vnto him Physitian heale thy selfe DIAL II. Verse 2 3. But we know that the iudgement of God is according to truth against them which commit such thinges and thinkest thou this O Man that condemnest them which do such things and doest the same that thou shalt escape the iudgement of God Tim. VVHat is the drift of this Text Sil. To reproue those which stoode vpon mens iudgements and neglected Gods iudgement that is they thought all well so long as men
the promise therefore also he had righteousnes by beleeuing Thus most commonly the purpose and connexion of this text is laide downe by interpreters But Maister Beza and Paraeus wil haue it not a new argumēt to proue the principall thing in question viz that righteousnesse is by faith for this is not the thing concluded but the medius terminus or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith not they which walke in the steppes of his circumcision or works for the lawe viz. workes of the lawe naturall or written is nothing to this child-ship as I may speak reason is because the promise giuen to Abraham to bee heire of the worlde or to haue the world his inheritance came to him by the righteousnesse of faith therefore they which walke not in Abrahams workes but in his faith be his children as Abraham became their father not by his working but by beleeuing If this sence and coherence be iudged best then by world the beleeuers dispersed and scattered ouer the worlde is meant also there is an Ellipsis of the worde giuen which should bee added to promise and the particle disiunctiue or hath couched in it a close obiection as thus Be it that the promise of being father of many nations and heire of the world were giuen to Abraham on condition of his beleeuing yet to his seed it might be on condition of workes no saith Paul in no wise the reason is rendred in the next verse because so the promise of the inheritance and faith should be void and of no effect Tim. What is meant here by the world as you doe Iudge Sil. Some say the land of Canaan at least typically and mystically some by it vnderstād all the beleeuers which are dispersed through the worlde as is aforesaide some by it vnderstand all the creatures of the world which are the inheritance of Abraham and euery faithfull person and I take it to be meant of the world to come euen of the possession of saluation in heauen of the celestiall inheritance That this is the meaning may appeare by the whole former treatise of iustification also by the 14. verse of this Chapter wherein by heire none can bee meant but the heires of eternal life if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other it is not a misse Tim. What learne ye hereby that this inheritauce of heauen dependeth vpon the promise of grace Sil. That beleeuers may surely looke to haue it in the end because the promise doth not deceiue seeing it is his promise which cannot lye Secondly wee learne that it behoueth the faithfull to haue an eye still vpon the promises and to haue their refuge thither when they shall be assaulted as a chased Hart flies to the colde broke and the fearfull Coney to the rocke or borrow so wee being tempted run to the promises Tim. Vpon what condition was this promise giuen or made of God to Abraham Silas Not vpon condition that he should fulfill the Law because the Lawe was published long after the promise and therefore could be no condition thereof againe none can possibly keepe the Law But the promise was giuen vpon condition of beleeuing namely that Abraham his seede should embrace it by faith Tim. What doth this shew vnto vs Si. The necessity of Faith in that we are not partakers of the promises without it 2. the excelency of faith that to it the greatest promises are made Lastly frō hence we are exhorted to labour and striue to attaine the guift of Faith and to encrease it if we haue it labouring against hinderances Let this be further noted that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance yet it cōprehends the church of Christ ouer the world as a spirituall heritage yea the right to temporall things in this world 1 Cor. 3 21. and all this thorough Christ the promised seed DIAL VIII Verse 14. For if they which bee of the Law bee heyres then is faith but vaine and the promise made of none effect because the law causeth wrath for where no Law is there is no transgression Tim. WHat is the drift of this Text Silas To proue that the inheritance of heauen is not giuen on this condition that the Law be fulfilled by vs and therefore it is giuen on condition of beleeuing This is proued by a reason taken from absurdities or from contraries which is thus That if the inheritance be got by fulfilling the law then faith is void and the promise of none effect or more plainly thus If saluation bee giuen on condition of woorking or doing then it must needs be that faith which beleeues the promise is idle and so the promise is also idle and frustrate which were an absurd thing either to thinke or speake so for God neither doth or promiseth ought in vaine Tim. Hath the reason good waight and firmenesse if it bee framed from the law of contraries Sil. Yea for to haue saluation by merite of our workes and to beleeue that it is giuen vs by vertue of a free promise these two are so contrary that if merit bee granted beleeuing is clean destroyed and if beleefe be taken away then the promise vanisheth the promise the law workes and fauour in this case of iustification cannot agree together as Rom. 4. 4. Tim. What is meant by them which be of the law Sil. This phrase in Scripture signifieth two things first by them of the law is meant the Iewes which are circumcised to whom the law was giuen Secondly such as challenge claime saluation by merit of works or vpon condition to fulfill the lawe so it is taken here now the lawe thus taken for merit of workes doth suppose a debt destroyeth grace being quite opposite to the promise Tim. What is meant by this that faith is vaine and the promise voyd Sil. That is to say faith should be required of vs in vain and the promise of God made in vaine if the inheritance of heauen came by workes but it were a very absurd and wicked thing to say thus as apeareth by these reasons First because God doeth nothing in vaine Secondly because none can in any wise keepe that condition of fulfilling the law therefore the promise of grace and faith bee most needfull and necessary without which our mind would alwayes be full of distrust the law being vnpossible Tim. But if the law and the promise be so contrary that the putting of the one destroyeth the other howe is it that God hath annexea so many promises to the law Sil. There is a difference to bee put betweene the promises of the law and of the Gospel for the promises of the Gospell bee of remission of sinnes iustification the holy Ghost saluation these are not made to the lawe that is
are not vnder the law he doeth now purpose to auoyde offence and for larger instruction to lay forth the true vse of the lawe both in respect of men vnregenerate and regenerate the vse of the law touching men vnregenerate is threefold First the true knowledge of sin which is shewed vs by the law this is in the seauenth verse Secondly the encrease or irritation of sin in the eight verse Thirdly death or the sence of Gods anger for sin in the 9. verse and other verses following Tim. How doeth the Apostle enter into this treatise to extoll and commend the vse of the law Sylas By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse vnto which in this verse hee doeth make an answere so as the parts of this text be two The first is an obiection moued by way of question in these wordes What shall we say then is the lawe sin The second is a replication or answere in the wordes following God forbid c. Tim. Tell vs nowe the summe of this obiection and from whence did it arise Silas The Summe is thus much Is the Law the cause of sinne For this is the meaning of these words Is the Law sinne that is to say doth the Law beget it bring it forth and leade vs vnto sin This obiection ariseth from this that Paul had taught that the affections of sinne were by the Law verse 5. which some aduersary belike taking hold of it did so wrest it or might so turne it as if hee had taught that the the Law did perswade to sinne and were the proper efficient cause of it which contumelious and reproachfull slander would haue touched God the Author Tim. What instruction may me gather from this part of the Text touching the Obiection Sil. These two First that no Doctrine can bee so sound nor so warily deliuered but malicious personnes will cauill and wrest it to a contrary meaning This proceeds from an hatred they beare vnto their teachers which causeth them that they distaste their doctrine and carpe at it Secondly the Ministers of Christ must bee careful and able not only to propound the truth soundly but to defende it against wicked obiections and cauillations otherwise there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it our nature being more prone to suck in error then to receiue the truth Tim. Tell vs now how the Apostle doth answere the former Obiection Sil. Two waies First by infiiciation or denial in these words God forbid which are wordes that vtter a loathing or detestation of such an impiety as to make the Law the cause of sinne as if he should say He was so far from doing any such thing as he did abhorre the motion or thought of any such Doctrine Tim. What instruction haue we from this part of Paules answere Sil. That it is our dutie when wee heare the truth of God depraued not onely to mislike it but to declare that we haue it in detestation and abhomination which serues to reprooue cold and indifferent Christians who can abide to heare the true Ministers of Christ and their Doctrine to be slaundered without any care or greefe like to Luke warme Laodiceans Tim. What is the next and second part of Paules 〈◊〉 Silas By argumentation and sound reason fetched taken from the contrary As thus The Law cannot bee the cause to beget and perswade sinne for that it is the Instrument to discouer it and make sinne knowne vnto vs detecting the deceits and assaults of such an enemie that wee beware of it as Paules Kinsman detected the treason of the Iewes against Paul Vpon which detection of sinne if sinne do the more rage and rebell in vs against the will of God this is not to be imputed to the Law but to our corrupt Nature which growes worse more fierce by that which should restraine and helpe it All this the Apostle proues by his owne example for he confesseth that there were some sinnes which hee knew not to be sinnes till the Law did reueale them vnto him to be so whereof he giues instance in lustes or in the euill motions of the minde suddenly conceiued vvithout the consent of our will of which he saith That had not the Law told him they had beene sinnes saying Thou shalt not Lust hee had not mistrusted them or thought them to be such greeuous matters as to bee offences of God and to deserue damnation I had not knowne lust except the Lord had saide c. Tim. What are wee to learne by this that the Apostle names himselfe and prooues these thinges by his owne experience Silas Two thing first it is lawfull for the Ministers of the worde to report what they haue learned by their owne experience in the matter of sin and saluation this is a great helpe and confirmation of the hearers if it bee truely and discreetly done Secondly this example of Paul directs all men to enter and go downe into themselues to get vnderstanding of their estate and case the reason is because till they come to see and feele howe corrupt and wretched they are through sinne they will neuer be humble nor perceiue what need they haue of Christ but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ as it hapned vnto this Apostle who being a Pharify before he descēded into himself and searched his heart by the light of Gods law he tooke himselfe to be righteous by the workes which he did and not onely neglected Christ but persecuted the doctrine of grace howbeit after the lawe had reuealed vnto him the corruption of his nature and shewed him that his euill desires though not consented to were sinnes and woorthy of death and after that he beleeued and considered this it greatly danted him made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing and that hee was a dead man without Christ. Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law for such cannot nor will not seeke after the grace and health of the Gospell Tim. Now ye haue told vs what we are to learn from the manner of his answere let vs heare what the matter of his answere will teach vs Silas It teacheth vs sundry things the first is a speciall office of the law which is to shew bewray sin vnto vs as by a glasse we come to see the spots of our face so by the law wee come to know our sinnes and as by the light of the Sun we discouer little moates so the light of Gods lawe detects euen the least offences against God or our neighbour this office of shewing sin vnto vs the law performes in sundry
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
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
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
may if so be wee will take Paul generally to speake of all regenerate men whereof many through frailty take gresse fals euen after their calling as it is to be seene in the example of Dauid Peter and other of the Saines but we cannot so expound it if it be limited to Paul who liued vnblaincably when hee was a Pharisic therefore much more vnrebukcable now beeing an Apostle Acts 24 16. He is set forth as an example vnto the Saints of an holy vnreproueable life Tim. What Instructions do ye gather from the words thus expounded Silas First the Children of God in their regeneration do not receiue fulnesse of grace to do wel For then they should do nothing which they allow not but their will and their deed should accord both should be perfectly good Whereas in Paul his decde and will disagreeed both in doing euil and leauing good vndone Tim. What vse is to be made of this instruction Sil. First it doth reproue such as do hold that the regenerate in this life cannot sinne as Familists Secondly it admonisheth al men to finde out and acknowledge their imperfections with griefe and to striue towardes perfection Lastly it doth serue to comfort such as doe labour vnder sinful infirmities and defects For this was the Apostles case How much lesse maruail if it proue so with others inferiour to him Tim. What other instruction ariseth out of these words Silas That it is a good sign of a regenerate man when not onely conscience checketh and iudgment disliketh but his heart dissalloweth and is displeased with the euil he doth because this bewraieth that they are not wholly vnder the power of originall sinne but haue another beginning and ground of their actions euen grace and the holy Spirit of God from whence comes that hatred of euil and desire of good Tim. What vse are we to make of this second instruction Silas First it proues them to be meere naturall vnregenerate men who do allow and be pleased with their sinnes that be in themselues and in others Secondly it admonisheth the godly of their dutie which is not to allow but with hatred to condemne euery sinful thing in themselues euen to the least motion and lust not at any hand after it is knowne bearing with it but stirring vp the heart to detest and lament it with godly sorrow in regard it is an offence to God Tim. What is the third Instruction Silas That the elect of God being regenerate they are neuer so giuen ouer as to sinne with their whole wil because this is true of them all that they allow not the euill which they doe so that in all their euils and sinnes there is some striuing in their will against them though it be but faintly and in great feeblenesse as it happeneth in great tentation Tim. Shew vs now by what reason the Apostle prooues this proposition that he allowed not what he did Silas By this reason because both in the leauing vndone good and in the doing of euill hee offended not willingly but with a detestation and loathing For the euill which he did was hatefull to him and his will was to doe the good hee could not doe not that Paul was compelled vnto euill but that hee consented not to it with his whole will his heart being now changed and made confermable to the law in part Tim. What instruction is to be gathered from hence Silas First we learne that the godly cannot doe al the good they would because sinne hindreth them and secondly that they cannot doe all the euill as their lustes would because they haue grace to hate and resist euill For the Spirite lusts against the flesh as the flesh doth lust against the Spirite Gal. 5. 17. Obserue further out of this whole verse that it is farre from the godly to excuse extenuate and cloake their sinne they abhorre it and that out of a reuerence toward the law vnto which their sinne is contrary againe in holy persons there bee beginnings of their doings one whereby they wil good and will not euill called the innerman law of the mind Spirite c. the other whereby they are drawne from good vnto euill DIAL XII Verse 16. If I doe then that which I would not I consent to the Law that it is good Tim. VVHat doth this Text containe Silas Two inferences conclusions which doe arise from the former strife betweene originall sinne and Pauls renued mind The first is out of the 16. verse the summe and effect whereof is this that there was a good agreement and consent betweene the heart of Paul being renued and Gods law seeing he abhorred the cuill which was done by him being contrary to the Law The second conclusion is contained in the 17. verse the effect and summe whereof is this If I abhorre the sinne which I doe then I being renued doe it not but that sinfull corruption that dwels and stickes in my nature doth it Tim. What is meant by that which Paul did doe and would not haue done Silas Some euill thing forbid in the law of God which though hee hated yet corruption wrested it from him whereof he inferreth that so farre foorth as he was regenerate he did approoue Gods law to be good and holy For whosoeuer hates an euill in this respect that the law forbids it and loues a good thing in this respect that the law commands it he must needs haue some thing in him that doth allow the law and consent to it to bee good howsoeuer he doe the euill he hates and cannot doe the good he would Tim. What instruction will arise from hence Silas That it is a true and certaine marke of a man grafted into Christ and regenerate by his Spirit to consent vnto the Lawe when his sinnes can displease him because they are against the law and good duties are loued and therefore performed because Gods law requires them the reason is because none can consent to the law of God and allow of it saue such as are borne anew of God whose law it is Tim. How is it written then that the Gentiles doe by nature the things contained in the Law Rom. 2 14 Silas That place is to be vnderstood of precepts and rules giuen foorth for pollicy and gouernment of Citties For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life and not of their daily conuersation wherein they were great sinners eyther openly or secretly as Paul accusech them before Chapters 1 2. Besides in their common life they did some good things and eschued some euill out of vaine-glory to get praise of men Tim. But Esau and Caine were displeased with the euils they did against the Law and yet were no regenerate men Sil. It is true they were displeased for their sinnes not for that they allowed Gods lawe which condemned their sinnes but because they begun to feele the discommodities and calamities of their sins and did
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
against Christ his Crowne and dignity so is euery sinfull lust take heede and cherish it not but resist rather Tim. Tell vs now what is meant by the law of the mind Silas The law of the minde and the law of God they be all one in substance they differ but in respects for the same law which is called the law of God because it expresseth the will of God commanding good things and forbidding the contrary is also tearmed the law of the mind because it is most knowne in the mind and there raignes chiefly also because the mind renued is inwardly delighted with Gods Law Tim. What instructions doth this affoord vs Silas First that all the motions of a renewed minde agreeable vnto Gods wil must bee obeyed and submitted vnto as men obey the iust Lawes of their Prince For they haue such force to binde Christians to obedience as the Princes Law hath to binde the subiect Secondly that a renued minde and sinfull lust bee most repugnant the one to the other And therefore it is that a Christian hath a continual and greeuous combat and war with sin For no sooner can his minde guided by the Spirit frame it selfe to that which Gods law commands but presently he finds a most dangerous and strong conflict and resistance made by sinne against him Such as feele it doe marke it and mourne for it and bemone themselues to God their defence Tim. What is the euent and successe of this spirituall Combate in the Apostle Paul Silas That he was led captiue to the law of sin which was in his members Tim. What is meant heere by Members Silas It is a speech borrowed from militarie affaires or custome of warlike Warriours which in battell with their enemies do proue Conquerors such were wont to leade them as prisoners whom they had taken aliue being fast tied and bound and kept vnder their power as their bondmen and slaues In like manner sinfull lustes sometimes so farre preuailed in the Apostle as to leade him prisoner bound hand and foote as it were and to make him a Bondslaue to his sinne as hee saide afore I am solde vnder sinne And againe I doe the thing which I hate c. Tim. What is heere meant by the Law of sinne Sil. The same which was meant by the Law of Members to wit the corruption of nature with the euill Lusts thereof hauing force as a Lawe to rule and moderate our actions not wholly but in part Tim. What is the instruction that we are to learn by this Silas That the end and issue of the strife which the godly haue with sinne is sometime very heauy greeuous whilst they are brought vnder the power of sinfull lusts for a time as slaues and vassals which are subiect to a Tyrant Tim. The Apostle sayd in the sixt Chapter that sin should not haue dominion ouer the godly howe commeth it then to passe that sinne doth so ouercome the godly that it taketh them prisoners and captiues Sil. The Apostle meant in the sixt Chapter that sinne should not haue lawfull dominion ouer them such as a King hath ouer his subiectes whom hee ruleth without controulment Howbeit sinne as a Tyrant and Vsurper may subdue and ouercome the godly keeping them as prisoners against their will as many valiant persons vnable to resist are led captiue by the enemy Againe the Apostle in the sixt Chapter meant of full dominion and for euer whereas the godly are captiues to sinne in part onely and for a time for they wrestle out and ouercome at length by their faith in Christ. Tim. Seeing both the godly and the wicked are captines to sinne declare vnto vs more plainly what difference there is betweene Captiuity Silas The maine difference is this that whereas the wicked freely and with their whole will put themselues vnder the bondage of their wicked lusts godly men become captiues against their will with an earnest desire longing to be freed from their captiuity bondage which may bee thus further explaned The godly are ouercome with sinfull lusts not because they are willing but because they are weak to resist and being ouercom they are neuer quiet till they haue shaken off the power of their lustes that they may returne vnto their former chearefull seruice and obedience of God but the wicked being tempted with their lusts euil motions they yeeld vnto them without resistance This may be somewhat the better set foorth vnto vs by the comparison of two Soldiours in a warlike fight being of two Nations whereof the one bearing a false heart vnto his King and Country doth of set purpose and willingly yeelde himselfe to be taken prisoner and with purpose to practise treachery against his lawfull King The other is carried away prisoner because he was vnable to with-stand the force of his aduersary yet keepeth still a good heart to his king vsing all good endeuours to recouer his freedome Euen so it is heere in this case the godly come under the power of sinne surprised by deceitfullness of sinne and by the sleights of Sathan beeing vnable to abide their encounters carring still an vpright heart vnto God and to his seruice Whereas the vngodly make themselues voluntary slaues to Sathan and sin very willingly fighting vnder their banners against God and his word This whole matter will yet be made more cleare by some few instances and examples out of Scripture as first of Dauid who was ouercome by his incontinency being violently led captiue of it his hart striuing against it though with great weakenesse who beeing in the bonds of sinne did much desire and seeke after the freedome of grace as Psal. 51 throughout Secondly of Peter who was led away captiue of carnal presumption and security howbeit not of set purpose before nor without reluctation in the instant of yeelding and repentance or rising againe afterwards Lastly by the example of this our Apostle Paul who confesseth that sinne led him captiue and in this captiuity by sinne he mourned for his thraldome counting it a misery and suing for deliuerance But it is quite contray in the wicked as appeareth by the example of Caine Esau Ahab Iudas and others who did lye still vnder their captiuity not seeing any freedome or nor mistrusting or misliking their sluery Tell vs what profit we are to make of this instruction Sil. First heere is an exhortation to the godly considering the force of their enemies and their owne weaknesse and the hurt that sinne hath done to mighty strong men to put on the whole armour of God being excceding watchfull and giuen to prayer Secondly heere is an admonition for weake Christians to be meruailous heedfull vnto themselues with great mistrust of their owne infirmities when as such an one as Paul could not alwayes stand against the power of sinne Thirdly heere is consolation for such as at any time shall faint yeeld in the fight against sinne that they be not too much
discouraged therein forasmuch as such a Champion as this blessed seruant of Christ hath beene danted and quailed by sin and Satan Lastly heere is a marke whereby wee may iudge of a regenerate person namely this that hee is drawne captiue to the law of sin and is carried away by the lust of sin yet not without contradiction whereas the wicked which are voide of grace of their owne accord do run on to euils as a horse vnto the battaile as Rom. 3 15. Their feete are swift to shedbloud And againe They drinke iniquity like Water and draw sinne with Cariropes Esay 5 18. DIAL XVIII Verse 24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ my Lord. Then I my selfe in my minde serue the Law of God but in my flesh the Law of sinne Tim. VVHat doth this Text containe Silas A conclusion both of the whole chapter and of the spiritual conflict with sin which hath bin set forth in the person of Paul Tim. What is the Sum of this conclusion Silas Hee confesseth himselfe miserable because hee was obnoxious to sinne and death desiring full deliuerance from them giuing God thankes for the grace and merit of Christ Iesus Tim. What be the parts of this conclusion Silas Three First an exclamation or complaint of his miserie in these words O wretched man c. Secondly a consolation in respect of his victory by Christ I thanke God through Iesus Christ. Lastly an acclamation So then in my minde I serue c. Tim. What is meant heere by wretched man Silas Not one that is accursed as being out of Gods fauour but one tyred and wearied with the continuall and miserable conflictcs and striuing with sinne It is a wretched and wofull thing to bee toiled and troubled with filthy motions but euerie such man is not in damned case Tim. What instructions are we to learne from this Silas First that it is a wretched thing to carry about one but the remainder of sinne and to be troubled with the continuall assaults and force of it The reasons hereof be First because sinne euen in the godly doth defile their conscience within and their actions without Mat. 15 18. Iames 1. 21. Secondly it offends their most good and louing Father being contrary to his Law Ro. 7 7. Thirdly it doth grieue and make sad the holy Spirite of God Ephes. 4 30. Lastly it procures many temporall chastisements and deserues eternall punishment See Dauids example 2 Sam. 12 10. Rom. 6 23. Tim. What profit are we to make of this instruction Silas First it reproues them that make slight slender reckoning of their sinnes Secondly it admonisheth the godly to be humbled because howsoeuer they bee blessed with forgiuenesse of sinne yet their blessednesse is not perfect but mixt with some misery Tim. What other instruction from hence Silas It is the marke and token of a regenerate man to feele the misery he is cast into by the force of sinne to mourne for it and complaine of it The reason hereof is because none but such as haue the Spirit of Christ can thinke themselues miserable in this behalfe that thorough sin they are drawne from the obedience of Gods Law for they that be vnre generate thinke themselues wretched for bodily euils as if they bee blinde or dease or maymed or imprisoned or extreame poore they neuer take themselues wretched in that they are full of spirituall euils and thereby hindred in the seruice of God Tim. What vse of this poynt Sil. First it affoords a great comfort vnto such as can vnsaignedly sigh because of their sinnes which still sticke in their nature and striue against grace Secondly here is a testimony against such as beare their sins without griefe that they are not Gods children If there be a strugling in the wombe Rebecka feeleth it but the barren which bring not forth feele no such wrestling Tim. What other instructions from hence Sil. From hence wicked and impenitent sinners may consider how extreame their wretchednesse is that haue sin raigning in them when as the godly count it their misery but to haue sin dwelling in them Tim. Proceed and tell vs now what is meant by the body of this death Silas Some expound it thus for a mortall body subiect to death and then the meaning is that Paul doth desire to be freed from this conflict with sin by his corporall death Tim. If we follow this meaning what lessons then will arise for our instructions Silas That the battell of sinne will not be at an end while the godly liue in this worlde in which regards the sighes and repentance the exercise and striuings of a Christian man are continuall and haue no other tearme but death And thus God will haue it bee for many good purposes to exercise patience stirre vp prayer watchfulnesse to humble vs by sight of our weaknesse and comfort vs by experience of his power Tim. What other meaning is giuen of these words Sil. Some by body doe vnderstand our corrupt and vncleane nature euen the whole masse of sinne as it is yet vnmortified which is called a bodie of death to signifie that it is a deadly thing deseruing both temporall and cternall death this is the best interpretation Tim. What instruction from hence Sylas In that sinne is likened to a body it teacheth that it is no idle weake thing but as it were a thing subsisting full of force and power and therefore not to be neglected Secondly as a body hath many members so sin hath innumerable lusts See Rom. 1. 29. 30. Gal. 5 19 20. Tim. What instruction from hence that it is called the body of death Silas That the bondage of sinne euen such as it is to the godly is a verie grieuous and heauie thing often thrusting them into the iawes and wrapping them in the bondes of death both worldly and euerlasting which makes them cry out wretched man and blessed are they which for this can cry thus Tim. What is meant by being deliuered Sylas To be wholly and perfectly freed from the corruption of sin Tim. Did Paul doubt or knew he not who should deliuer him Silas No such thing these be the words not of doubting but of desire Tim. What is the instruction from hence Sil. That it is the note of a regenerate person constantly to desire perfect liberty from his sins Tim. What are we to learn from hence that he doth not say who hath deliuered mee but who shall deliuer mee Silas That the grace of sanctification is neuer perfect while wee abide in this life the godly are so deliuered as there is still cause to say who shall deliuer mee Tim. What are we to learne from hence in that hee sayeth thanks be to God through Iesus Christ our Lord Sil. That as Paul faints not in the combate but comforts himselfe with a certaine hope of victory in like manner all
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
deeds 1. Thes. 5 17. Nehem. 2 4. Fourthly when they haue spoken or done any good thing they doe not returne the praise of it to God 1. Cor. 10 31. Lastly they are not resolued to suffer reproach and wrong for their profession and well doing Mat 10 37. Luke 14 27. Tim. Now shew vs who may be said to walke after the Spirite Silas Not they who haue some good desires and deeds but they whose course of life and actions for the tenour of them are euermore constantly ruled by the motion of Gods Spirit which they follow as their guide and leader as it is not a faire day wherein the Sunne shineth now and then if there be foule weather in the rest Tim. May not a man slippe and trip in his way sometimes yea stumble and fall and yet be saide to walke after the Spirit Silas It is right so because a spirituall or godly conuersation must not be iudged of by one or a few actions but by the tenour of it and as it holds and is for the most and greatest part otherwise none should be said to walke after the Spirite because there is none that liues and sinneth not Tim. What be the sortes of them that walke after the Spirite Sil. Two Some strong as Abraham Dauid c. some weake as the Apostles of Christ were before the ascension of the Lord. Tim. What be the markes of one that walkes after the Spirite Silas These two First an earnest desire both to know and to walke in the good way Secondly a sincere sorrow for his failing and fals and arising by repentance and the contrary to these fiue before mentioned Tim. What profit comes there of these things Silas First it reprooues such as boast that they are in Christ and yet shewe the contrary by their walking after the flesh Secondly it assureth them that walke after the Spirite that they are the very members of Christ. Finally it teacheth all men that sanctification of the spirite is an vnseparable companion and fruite of our iustification by faith moisture and water heate and fire light and Sun are not more firmely vnited then faith and holinesse DIAL II. Verse 2. For the law of the Spirite of life which is in Christ Iesus hath freed or deliuered me from the law of finne and of death Tim. WHat is the drift and purpose of this Scripture Silas It is a proofe and confirmation of the former verse and of the latter part of it as some thinke by a reason taken from the efficient and begetting cause of holy conuersation to wit the Spirite of Christ 〈◊〉 to the faithfull who hauing communion with Christ haue also fellowship with his Spirite But I rather take it to bee the proofe of the former part of the sentence confirming to vs that there is no condemnation to such as are in Christ which is confirmed by this reason because the Spirite of life which is in Christ the head being allowed vnto his members doth quite abolish sinne and death that though sinne remaine in them yet it shall haue no force to condemne them Tim. What then doe you thinke the summe and substance of this verse to be Silas This verse together with the three following is to be expounded of the third part of our iustification to wit of the perfect holinesse of Christs humane nature imputed to vs as the remedy and couer of our most defiled nature of the deliuery of our impure nature by the imputation of Christs sanctified nature Tim. What be the parts of this Text Silas The parts be foure First what that is whereby we are freed for the law of the Spirite c. Secondly what manner of thing this freedome is Thirdly to whom it doth belong Mee Lastly from what euils we are deliuered From the Law of sin and death Tim. Come to the words and tell vs what is heere meant by the spirit Silas Some by the Spirit do vnderstand properly the holy Spirit the third person in the Trinitie which gouernes and rules our minds by his inward motions as by a Law Others by it vnderstand the doctrine of faith or of the Gospell which is a Doctrine of the spirit and life Psal. 19 7. 2 Cor. 2. If we follow this exposition the meaning will be thus much that the Gospell or doctrine of faith doth free that is absolue and pronounce mee free from the Law of sinne and death that is from the guilt and condemnation that the Law of Moyses threatneth vnto sinners This then is a very godly exposition but not fit to this text that doth not at al speak of the law of Moyses which is no where in Scripture called the Law of sinne but forbiddeth it and commandeth wholsome and profitable things neyther doth he entreat heere of the efficacy and power of the Gospell and the doctrine of Faith which is neuer called the Law of the Spirit But I iudge Spirit to be put heere for the worke and efficacy of the Spirit to wit for the grace of Sanctification holinesse which is called a Law because it is like to a Lawe hauing power to gouerne and moderate And the word Life is added to shewe that the Spirit which worketh this is no idle and dead thing but a liuely viuifying quickning Spirit being the author both of an holy life and eternall life and that first in Christ the head for his sake and merit in the faithful his members That this is heere meant may appeare by the opposing and setting it against the law of sinne Vnder which must needes be comprehended corruption of nature being contrarie to holinesse Tim. I graunt then that by the spirit of life is meant the holinesse and purity of mans Nature as a worke of that quickening spirit which ruleth by a Law but whether take you it of holinesse inherent and wrought in our own Nature being regenerate or in Christ his humane nature as in the proper subiect Silas I do take this latter to bee true that it is taken of the Sanctification of Christ his nature My reasons be first because it is written not in vs but in Christ the law of the spirit of life which is in Christ. Secondly because Christ his Sanctification meriteth deliuerance from sin not our sanctification which is but a token and testimony of our purchased deliuerance Thirdly by the imputation of Christes sanctification this comfort that wee shall not be condemned is confirmed vnto vs. Lastly if we interpret it of our begun inherent Sanctification we shall further the rotten opinion of the Papists touching iustification by inherent grace See verse 3 4. Tim. What thing is that deliuerance or freedome which is heere spoken of Silas It is the very selfe-same that Iustification is to wit a full and perfect absoluing vs before the Tribunall of God from the whole guilt and punishment of sinne which comes to vs by the imputation of Christs Sanctification The reason heereof is because it is
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words 〈◊〉 Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
the Spirit Silas The godly are debters to the spirit three manner of wayes in respect of his benefits towards them past present and to come the benefits past are these sixe First the benefit of their creation for in that all men at the first creation were made in the image of God this must be ascribed to the worke of the Spirit Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity therefore of the Spirit Secondly their regeneration in that of the children of wrath they are become the childeren of God by faith Ioh. 1 12. 13. 3. 5. 6. Thirdly iustification in that they are set free from sin eternall death and accepted as fully righteous by the imputation of Christs righteousnesse to them Fourthly calling whereby they haue beene drawne vnto the faith in Christ. Fifthly sanctification whereby sinne is mortified that they may liue in newnes of life 1 Cor. 6. 11. Sixtly all the graces and fruits of the spirit Gal. 5. 22. Secondly the benefite present is the spirituall consolation in all afflictions together with the gouernment and regiment of the spirit Ioh. 16 7. Rom. 8. 9. Thirdly the benefits which wee hereafter looke for from the spirit is first dayly encrease of knowledge and all other guifts of the spirit Secondly corrob oration in grace vnto death 1 Pet. 5 10. Thirdly quickning of their soules at their death with eternall life Rom. 8 10. Fourthly quickning of their dead bodies at the resurrection Rom. 6. 11. Fiftly the glorification both of body and soule eternally in heauen These many and great benefites of the spirite doe therefore oblige and binde the faithfull most straightly vnto this debt not to-liue after the flesh but after the spirit which doth so many and great things for vs. Tim. What is it not to liue after the flesh Sil. Not to liue after the flesh signifies not to liue after the motions of our corrupt nature but to study to mortifie them Tim. What do we ow nothing to the flesh Silas Yes to our flesh as it is our substance wee owe loue and cherishing but to the flesh as it doeth signifie here sin and corruption wee owe nothing but crucifying and mortifying of it for it striues against the spirite it rebels against the law of our minde it leades vs captiue to sin it causes vs to doe the euill wee would not doe and to leaue vndone the good wee would doe it is an enemy or rather enmity against God it cannot please God Tim. What is it to liue after the spirit Silas To striue take thought and endeuour to doe according to those motions which are stirred vp by the spirit to witte such thoughtes and motions as agree with the worde of the lawe and Gospell and such motions wee are bound to follow for it is our debt whereas a carnall man wil repell such motions as accord with the word but a spirituall man will entertaine them Tim. Shew vs nowe what wee are to learne from this sentence Sil. This one thing that a godly and a righteous life is a debt which is due from vs to God the reason hereof is threefold First wee are Gods creatures therefore wee are bound to serue him by the lawe and right of creation Secondly wee are redeemed and bought with the price of Christs bloud therefore we doe owe to him all obedience and seruice by right of purchase 1 Cor. 6 20. Thirdly all the former benefites giuen vs by the Spirit doe oblige and binde vs to a godly life by the right of common honesty which bindes vs vnto our benefactor Tim. What vse and profit are wee to make of this poynt of doctrine Silas First if liuing godly all our life long be a debt then it cannot be that our workes should merit with God for that which is a debt cannot be a merit no man merites not thanks to pay what he oweth Secondly this ouerthrowes the works of supererogation which if they beo works of the Spirit then we ow them of duty and if they be not such works then ought they not to be done Thirdly hence wee learne that the doing of good workes or the leading of a godly life is a thing necessary though not as a meritorious cause of saluation yet as a duty which we are bound to pay as a debt to the spirit our benefactor Lastly all that liue after the spirit will bee obedient to the worde of God the more obedient wee are to the word of God the more we liue after the spirit for the spirit the word are coupled togither by firme connexion The worde is vnderstood and obeyed by sanctification of the spirit and the holy Spirite perswadeth to that onely which is consonant to the word DIAL XII Verse 13. For if ye liue after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall liue Tim. WHat doth this scripture contayne Sil. Newe reasons to enforce the sormer exhortation of liuing after the Spirit and not after the flesh that is of leading a holy life the reasons bee three The first is from the vnprofitablenesse or danger if we doe liue after the flesh then wee shall dye Secondly from the profit which will follow if we doe liue after the Spirit then wee shall liue The third is from the facility and easinesse because through the grace of the holy Spirite it will be an easie thing to leade a godly life Tim. Now expound the words and tell vs what it is to liue after the flesh Silas To follow and obey the corrupt motions of our blinde reason and peruerse will The danger heereof is death now all men naturally abhorre death as a most fearefull thing Therefore as we would abhorre such a miserable and horrible effect as death wee must bee carefull that we liue not after the flesh but that we obey the Spirite Tim. What death is that which is threatned to those that liue after the flesh Sil. Not onely the naturall death which is common vnto all frō which euen the godliest are not exempted but must dye at the last Againe this death is so farre from terrifying some of the godly that it giueth them much ioy and comfort and is a thing most desired of them and therefore these words are not to be vnderstood of a corporall death alone which is the dissolution of nature but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly as a iudgement of some lust of the flesh which they haue too much followed As it hapened to Moyses Aaron Iosias Ely Numb 27 12 13. Deut. 32 49 50 51. 2. Kings 23 29. 1. Sam. 33 34 4 11 18. Also the Prophet mentioned 1. Kings 13 24. Yea sometimes the obeying some lust of the flesh doth cost Gods children deare from the hand of ciuill iustice as happened to some that perished in the wildernesse 1. Cor.
shall neuer liue a blessed life DIAL XIII Verse 14. For as many as are led by the Spirit of God they are the sonnes of God Tim. VVHat is the scope and drifte of this present Text Silas To confirme and proue the latter part of the former verse namely that they shal liue eternally in glory if they do mortifre the deeds of the body This is prooued by a reason drawne from the efficiene cause to wit from the right of sonnes after this sort Sons are heires of their fathers goodes euen of eternall life in heauen verse 17. but the beloeuing Romanes and all other the faithfull which liue holy are the sonnes of God verse 14 16. therefore al such as leade a holy life shall liue for euer with God Tim. But how doth the Apostle proue that belesuers which endeuour to mortifie their sinnes and liue holily are Gods sons Silas By three arguments First because they are led by the Spirit Secondly because they call vpon God as vpon a Father verse 15. Thirdly because the Spirite of God and their owne sanctified conscience do so witnes vnto them and in the mouth of two or three witnesses euery word is confirmed Tim. Now shew vs what is the sum of this 14. verse Silas It is this Such as mortifie the deeds of the bodie they are the sonnes of God because they are led by the Spirit of God and therefore shall liue for euer Tim. Let vs now come to interpret the wordes and tell vs heere what is meant by the spirit Silas The operation and worke of the Spirit is heere called the Spirit by a Metonymie of the cause for the effect Tim. What is it to be Led by the Spirit Silas It is a word borrowed from the blind that cannot see their way but must haue one to leade them or from the lame that cannot goe but must haue one to helpe them or from Infants and young children which can very hardly go without another to leade them Tim. What are we to gather from hence Silas It doth warne all Gods children of their naturall weaknesse and extreame misery First in that wee are blinde hauing no light in our sclues as it is written The Naturall man perceiueth not the things of God 1 Cor. 2 14. Secondly it appeares in this that being regenerate yet we haue no more knowledge then that wee receyue from Gods spirit teaching vs This made the Prophet to cry O Lord open mine eyes or O Lorde giue me vnderstanding Psal. 119 18. Thirdly in this that regenerate men still are like Babes which haue continuall neede of the gouernment of the Spirit to leade them the way vnto Gods Kingdome Tim. To what purpose serueth the knowledge of this our misery and weakenesse Sil. First to the humbling and to the taking down of our proud hearts from ascribing any thing to our owne wit or strength in the matter of pleasing God Secondly to prouoke the godly vnto earnest prayer that they may haue the conduct and leading of the Spirit which is so needfull for them as without the which they can neuer be able to see one step in their way or to set one foot forward no more then blinde men or little Children Tim. But tell vs now distinctly by what wayes and meanes doth the Spirite leade the godly Silas Not by a generall motion such as all Creatures in heauen and earth are moued by nor yet by any violent impulsion against our wils as if wee were stockes and logges but by an especiall grace effectually stirring and perswading them to such things as they beeing already renued willingly desire to doe Tim. What things doth this especiall grace worke in them when it stirres them vp to things desired of them and pleasing to God Silas Three things First is information or instruction outwardly giuen by the worde concerning things agreeable to Gods will Secondly an illumination from the Spirite to see and know such instructions to be from God himselfe Thirdly inclination and bowing of the will voluntarily to will and readily to obey such diuine instructions For as the Spirite doth not enlighten vs but by the word expounded and opened so it is in vaine to know what we should doe by the light of the Spirite and word vnlesse will and strength be giuen vs to do it And it were not enough to haue will and strength giuen vs to do it if we want knowledg of that which we are to do Therefore vnto leading these three things be necessary first to be instructed by the word secondly to bee enlightned by the Spirit in our mindes and thirdly to be mightily strengthened in our wils and affections that we will well effect what we doe soundly affect Tim. What profit are we to make of those things vnto our selues Silas First it sheweth how wretched wee are so long as wee liue in ignorance and are obstinate in sinne beecause such are not led by the Spirite but are tossed vp and downe by the impulsion of their damnable lusts Secondly it shewes the conduct leading of the Spirit to be not inforced but free and full of pleasure and delight Thirdly it confutes the Papists which teach the gouernment of the Spirite to be contrary to the liberty and freedome of our will because though it be directed and led by the Spirite yet it doth still retaine it owne nature both willingly willing that which is good and in it selfe being flexible and apt to wil that which is contrary vnto good were it not for the conduction of the Spirite carrying vs the right way Tim. Now tell vs who bee the sonnes of God that are heere spoken of Silas Not sonnes by nature as Christ is nor by Creation as Angels be but sonnes by grace and Adoption These may be considered two wayes eyther according to predestination or Gods eternall purpose in which respect the elect before their new birth are tearmed the Children of God Iohn 12 52. or else according to their present estate being effectually called vnto Christ and are actually adopted and thus our text speaketh of the sonnes of God Tim. What are we now to learne by this that Gods sonnes are said to be led by the spirite of God Silas First of all that this is an vndoubted and vnfallible marke of the sonne of God to be led by the Spirite of God in such manner as is before declared euen as the sonnes of Sathan are knowne by this that they are ledde by the flesh following and obeying their owne corrupt hearts and dooing the will of the Diuell their father Iohn 8 44. so Gods sonnes are discerned heereby that they striue to bee obedient to the Spirite and worde of God their heauenly Father beeing much greeued and humbled when they slippe and leaue the direction of the Holy-Ghost beeing very heedfull and wary for afterward Tim. Shew vs how the leading of the flesh may bee knowne from the leading of the Spirite Silas First
only a bare Testimony 1 Cor. 2 12. Ephes. 1 17 18. 1. Iohn 3 24. Tim. What is the second witnesse of our adoption Silas Gods Spirit is the first and our Spirit is the second Tim. But seeing our hearts know not the minde of God and they be deceiueable aboue measure how can this bee a meete witnesse Silas Indeede our stony harts such as they are by nature are blinde and deceitfull but our fleshy heartes which we haue from grace are not so for our hearts as they are renewed by the Spirit of God doth knowe the minde and good will of God towardes vs and beares a sincere and infallible testimony of it vnto vs. For it is written The Spirit of man which is in him knowes the things of man 1 Cor 2 11. Also if our hearts do not condemne vs we haue boldnesse towards God 1 Iohn 3 21. But it were not possible that wee should haue boldnesse and confidence towardes God if the testimonie which our hearts beareth vs were doubtfull and wauering and not certaine and firme Tim. What is then meant heere by our Spirit Silas Not our soule as it is a naturall part of man but our regenerate and sanctified conscience and affections In which sence the word Spirit is vsed by Paul 1 〈◊〉 14 15. 1 〈◊〉 5 23. It was well therefore obserued of one certaine learned and iudicious Writer that this Text saith not that the Spirit beareth witnesse to our soules but to our spirite Tim. Yet the Sanctification of our 〈◊〉 is altogether verie imperfect and weake and therefore shoulde rather cause vs to doubt of our Adoption then to certifie and assure vs of it Sil. The imperfections of our regeneration doth and may make the witnesse of our spirit lesse strong and full but no whit hindereth the certainty of it which ariseth not somuch from the measure as from the trueth of our sanctified desires and affections euen as a childe may be sayde to walke and goe certainly and truely as a man though not so firmly and steadily and a small peece of gold may bee as pure as a greater though not of such value and an honest poore man may beare as true a witnesse as an honest rich man though hee lacke the credit of his wealth and purse Tim. Tell vs now after what sort our Spirit and conscience renewed doth beare this witnes vnto vs Silas By a kinde of reasoning framed in a regenerate minde after this sort They are without doubt the Children of God who haue such holy motions and affections as are stirred vp by the Spirite of adoption and be proper to the godly which haue that Spirit This proposition though plaine enough in it selfe yet is proued by the 14. verse of this Chapter in these wordes As many as are ledde by the Spirit of God they are the Sonnes of God But saith the regenerate man I am truely indued with such motions and affections This assumption is testified by the regenerate conscience which is in stead of a thousand witnesses certifying euery newe borne childe of God what graces hee hath receiued from the Spirite of God according to that which is cited before 1 Cor. 2. 11. Therefore he inferreth I am the childe of God This conclusion is the testimony of our spirit and renued heart Tim. Tell vs nowe particularly some of those motions and affections of a sanctified heart whereby we may be assured that we are the Sonnes of God Silas They be innumerable and very many yet for order sake we may bring them into a few heads As first they bee such as concerne either Gods mercies in Christ. 2. or his Word 3. or his Ministers 4. or the Sabaoths and holy assemblies 5. or Sacraments 6. or workes 7 or his children 8. or his religion 9. or our sinnes 10. or the ioyes of heauen 11. or the paines of hell Tim. What be the affections of Gods children touching the mercies of God in Christ Silas Three first to thirst and long after them in a true feeling of the neede of them Esay 55. 1. Iohn 7. 37. Secondly to prize them aboue all things in the world which be most precious Phil. 3. 8. Thirdly to extoll and praise them before others that they may be drawne to the loue of them Psal. 103. 1. 2. 3. c. Psal. 34. 3. Tim. What be the affections of Gods children towardes the word and Ministers of God Silas Touching the word first they delight in the law of God touching the inner man and loue his statutes Psal. 119. 97. Rom. 7. 22. Secondly in their iudgement they approoue it and esteeme it aboue pearles Thirdly in their mindes they marke and heede it well Fourthly in their hearts they beleeue it Fiftly in their memories they keepe it and treasure it vp Sixtly that with their eares they 〈◊〉 vnto it with trembling and reuerence Seauenthly with their mouthes they confesse it and speake good of it And lastly that they submit their whole man to the obedience and practise of it in all sincerity and constancy Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers they acknowledge them and haue them in singular loue for their workes sake 1 Thess. 5. 12. 13. Secondly they doe readily submit themselues to be ruled by their wholsome instructions Heb. 13. 17. Thirdly they be thankfull to them in ministring to them a cheerfull sufficient maintenance Gal. 6. 6. and 4. 15. Lastly they helpe them with their earnest prayers Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth Acts 9. 25. Tim. What bee the affections of Gods children towards the Sabaoth and holy assemblies Silas Touching the Sabaoth they be thus affected towards it they call it their delight they doe not their owne workes nor seeke not their owne will nor speake a vaine word on that day Esay 58 13 14. Secondly they remember to keepe it holy Exod. 20 8. Touching the holy assemblies it is their geiefe to be kept from them by any vrgent occasion and when they come to them they first looke to their feete Psal. 84 1 2. Eccle. 4 17. Tim. What be the affections of Gods children towards the Sacraments Also towards his workes Silas Touching the Sacraments they reuerently thinke of them and willingly submit themselues to the vse of thē in respect that they are Gods ordinance and the seales of grace Rom. 4 11. And touching the Lords supper they will neuer receiue it without due examination of themselues because of Christs commandement and the dignity of the supper 1. Cor. 11 28. And touching the workes of God that his workes of iudgement mooue them much to feare his power and iustice Acts 5 11. And his workes of mercy vpon themselues and others moue them to loue him and to trust in his name Psal. 116 1. Acts. 4 31. Tim. What be the affections of Gods Children towards the Brethren as also towards Christian Religion Silas Touching
of these things Sil. By a prolepsis or rhetoricall in sinuation protesting his good will towards them and preuenting of suspition and hatred towards him in the Iewes Tim. Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation Silas Yea very iust For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes beeing the most part of them reprobates and had saide that they stumbled at the stumbling stone verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law which were two things they much boasted of the promises and the lawe also hee directly speakes of their reiection from God Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nation and so become vnwilling to entertaine his doctrine therefore it seemed very behoouefull hee should testifie his good will towards them and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of Tim. What lesson are wee to learne from this arte and proceeding of the Apostle Silas That the Ministers of Christ are so to speake truth as they be carefull to doe it out of louing affections and the hearers ought to haue a good perswasion of their teachers good will towards them The reasons heereof be First if all Christians must reprooue out of loue much more the Ministers of the Gospell because it behooueth them to excell in all graces for example sake Secondly the Spirite of the Gospell is a Spirite of loue and compassion and the Ministers ought to be led with this Spirite Thirdly reproofes will hardly or not at all profite them when the teachers loue is suspected and his person hated Lastly it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them as Physitions by sweetning bitter potions make the patient the willinger to take it And Rhetoritians being to speake of vnpleasant things wila first mollifie their mindes and win their good will by some artificiall insinuation so ought Preachers to do much more as occasion and cause requires by how much it imports him and his flocke the more that his hearers thinke well of him And if the Scorpion will first lay fast holde on them with his claw whom he purposeth to strike with his tayle then ought much more they to imbrace them by loue whome they must cure by reproofe Tim. What profit is to be made of this lesson Silas It teacheth that Ministers haue neede of great wisedome to discerne their 〈◊〉 and that also which they teach that they may know what it is that is likely to giue offence also when to vse friendly admonitions and sharpe reprehensions Secondly it teacheth that Ministers ought to be endowed with a spirit of singular loue and to expresse good will euen to such as are contrary minded so long as there is any hope for to winne them Thirdly that they ought to haue an vpright heart that in shewing loue and preuenting offence they may not conceale any truth or smoothe any vice out of flattery and desire to please man Fourthly heere is a reprchension to such as will bee Ministers and yet altogether lacke these graces as if a lame man would attempt to runne and a blinde man to take vpon him to be a guide Lastly heere is an admonition to all hearers to striue in themselues against all suspition that their teachers exhorte and reprooue out of hatred of them as they would euer desire to take any profite by their labours For wee are verye apte to mistrust and Sathan by his suggestions will drop into vs ill affections and therfore looke to it and put away iealousie Tim. Come wee now to the Text and tell vs what bee the parts of his prolepsis Silas These foure First hee protests his good will towards them Secondly he proues it by an argument from the effect to wit his earnest prayer for their conuersion and saluation verse 1. Thirdly he mentioneth the engendering cause of his loue towards them to wit their zeale of God Fourthly he rehearseth three faults in their zeale First ignorance Secondly spirituall pride Thirdly obstinate contempt of the grace of Christ verse 3. Tim. In what sence doth be call them brethren Silas Because they were his kinsmen by naturall generation see Rom. 9 3. Thus hee calleth them that hee might both expresse and excite good will and prouoke readinesse to heare and beleeue him Tim. What is meant by hearts desire Sil. Exceeding great pronenesse and readinesse of loue or more then common euen singular good will such as is ioyned with delight and exceeding great pleasure in those which are loued For the word heere vsed is the word whereby the eternall loue of God towards the elect is notified as Mat. 3 17. Ephe. 1 5. Luke 2 14. Tim. What doctrine is to be gathered from hence Silas That in all the prayers which wee make to God for our selues or others the desire of the heart must goe before The reasons heereof bee these First the commandemenr of God Prou. 23 26. My sonne giue mee thy heart Secondly the nature of God who being a Spirite will bee worshipped spiritually with the desire of the heart Iohn 4 24. Thirdly this is the very cheefe thing in prayer Psal. 25 1. Marke 11 24. Fourthly without this prayer cannot be feruent and vnfained and therefore cannot be heard For the promise is made vnto feruent prayers Iames 5 15. Marke 11 24. Lastly such prayers as come from hearty desires are onely pleasing and acceptable to God and they onely testifie that we haue the Spirit of God Rom. 8 26 27. Tim. By what meanes are these desires stirred vp in the hearts of Gods Children Sil. By the due and godly meditation First of the excellency of the thinges we pray for Secondly of the necessity in that we cannot be happy if wee be without them Thirdly of our greeuous sinnes which deserue things quite contrary to the things we doe pray for Tim. What vse of this point Silas It teacheth that the thing cheefest in prayer is that the heart be set on work in sending vp good desires towards heauen as sparkles out of a furnace Secondly it sheweth the true cause why that many prayers of the godly speed not euen for that their desires are cold and faint and slender Thirdly it warneth that the prayers of the wicked are but bablings vaine abhominable because they call on God with their lippes the desire of their heart being farre from him Mat. 15 8. Lastly the distinction of mental and vocall prayer is iustified by this place and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly or by good deduction Tim. In that the Apostle prayeth for them
sinnes done against the law shall not be accounted and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne to bee full and true blessednesse Whosoeuer hath found mercy to beleeue in Christ hee is freed from the malediction of the law his sinnes cannot hurt Moses cannot condemne him nay he is Lord ouer the law sinne hell and death beeing through Christs righteousnesse heire of life DIAL V. Verse 5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby Tim. FRom what booke of Moses is this testimony fetched and what is the summe of it Silas The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much that whosoeuer perfectly keepeth the whole law shall haue that righteousnesse vnto which as a due debt belongeth eternall life So as heere in these wordes is a compact betweene God and man God promiseth eternall life so as men do his starutes perfectly this is the couenant of workes made with Angels and men in their creation and repeated in Scripture to force vs to Christ. Tim. To what purpose is this testimony cited Silas First to prooue that there is a righteousnesse of workes as well as of faith Secondly to proue that it is impossible for any meere man to haue this righteousnesse of workes because the condition vppon which the righteousnesse of the law doeth depend is not possible to bee fulfilled which is this to doe the whole lawe in euery poynt it being a thing which farre surpasseth the infirmity of mans nature and therefore we may not seeke either righteousnesse or eternall life by the works of the law but by faith in Christ Iesus Tim. Now come to the wordes and tell vs what is meant by describeth Silas Thus much to set foorth a thing in so plaine and cleere manner as that it may be well perceiued and vnderstood as a thing painted in liuely colours to be seene Tim. What is meant by the righteousnes of the law Silas That 〈◊〉 ousnesse which the lawe morall teacheth and describeth which elsewhere is called our owne righteousnes or the righteousnesse of woorkes because it sticketh in our selues and standeth in working after the law and not in beleeuing the Gospell Tim. What lesson are we to learne from the first part of this verse being thus explained Sil. That all such texts of Scripture as do teach workes and promise life vnto them they belong vnto Moses and are part of Moses law though they be written in the newe Testament as namely those words of Christ to the young man Math. 19. 17. If thou wili enter into life keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth workes as truites of faith not as merites of righteousnes and life Tim. What vse is to be made of this poynt Silas It helpeth vs to distinguish betweene the sentences of the law and of the Gospell for the Gospell doth often promise life eternall and saluation to repentance and good works but not as they are performance of the law but as the tokens and fruites of a liuely faith whereby the promise of eternall life is apprehended Tim. Now go forwards and shew vs what is meant by doing he that doth Silas To doe signifies to keepe and performe exactly and most perfectly without any the least faylings at any time for here the sentence is legall but when the sentence is Euangelicall then to doe signifies no more but to desire to take care and to endeuour to doe what wee may and what lies in vs as Iohn 13. 17. If ye knowe these things happy are ye if ye do them Tim. What is meant in our text by these things Silas The statutes and lawes of God as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speake Silas Not of a temporall life only as some vnderstand it but of eternall life also which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour so it propoundeth life both temporall and eternall to the perfect keeping of it vnto which is required these three things First that all the statutes of the law of God be kept the little as well as the great Secondly that they be kept with the whole heart the whole minde and the whole strength Thirdly that they be kept all our whole life long vntil the last gasp and yeelding vp of the Ghost Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell vs nowe what instructions wee are to learne from the latter part of this verse Silas First that the righteousnesse of the law is a performance of perfect obedience Secondly that this perfect obediēce cannot be obtained of any man in this life Thirdly that no man must looke to haue eternall life by his workes of the Law for it is written hee that doth them shall liue thereby but none doth them therfore none shall liue by them And note this that righteousnesse and life are denied to come by the law in respect of vs who doe it not Tim. But how may it be proued that there is none that doth the workes of the law perfectly Silas Vnregenerate men cannot doe them for they are euill from their youth vp Gen. 6 5. and 8 20. neither regenerate men can fully doe them for in many things we sinne all lames 3 2. 1. Iohn 1 8. Tim. If Gods law be not possible to be kept then it should seeme that the promise of life made vnto it is ridiculous and idle Silas Nay not so for it was once possible to obey perfectly in our creation Secondly the keeping of the law is possible to Christ though it bee not to vs who yet haue title to eternall life by Christs fulfilling of it Thirdly the elect by grace in this life are made able in some measure ro keepe it and shall be able to doe it perfectly in the life to come when they shall loue God and their neighbour with all their heart Tim. What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law Silas First it confuteth such as looke for eternall life by the workes of the Law which indeede can minister nothing but death to vs sithence wee cannot keepe it For as it promiseth life to the dooers so it threatneth death to him that failes but in one point and what man liuing is he that sinneth not Secondly it serueth to humble vs in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth for that it cannot giue vs righteousnesse and life it must bee imputed to a weakenesse in our selues and not to an insufficiency in the lawe Rom. 8 3. Thirdly it sendeth all men
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
be feared for good workes but for euill Wilt thou then be without feare of the power Do well so shalt thou haue praise of the same For he is the Minister of God for thy good Tim. VVHat is the purpose of the Apostle in this text Silas To perswade subiection to Magistrates which he doth by a new Argument 〈◊〉 fine from a twofold end of powers which were ordained of GOD First for the punishment of the euill or to restrain wickednesse Secondly for the praise of wel-dooers or to cherish and protect vertuous and obedient subiects Because he had threatned iudgement to such as disobey he therefore first beginneth with the former end and then proceeds vnto the latter which hee amplifieth being of more waight then the other whereunto hee returneth in the end of the fourth verse Tim. Expound the words and tell vs what is meant by Rulers and by good and euill workes Silas Rulers or Princes and chief Leaders Archontes is the same with powers which name is giuen to Magistrates to denote their might and this of Princes to signifie their preheminence and excellency aboue others which are vnder them and as before he meant all high low middle priuate and publicke so heere like wise by good and euill workes are vnderstood not works which bee such Theologically as a Diuine woulde speake of workes who calleth them good which being commanded of God are done in the faith of Christs name vnto Gods glory and them euill which come not of Faith or be forbidden in the Law But ciuilly good or euill that is vertuous or vicious actions as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue Workes done according or against humane Lawes either naturall and common to all or nationall and positiue bee heere named good and euill workes Tim. How become Rulers a terror feare to euill workes Silas In respect of punishment whereof there be diuers kindes first in words rebukes or threatnings Secondly in deeds as stockes imprisonment banishment pecuniary mulcts and corporall paines as whipping losse of members and limme of good and life all which be painefull and dreadfull striking a terror both into good men to hold them in the course of obedience and into euill men to draw them from disobedience Tim. But how can any feare be to workes eyther good or euill Silas True euill workes doe not feare but by reason of euill workes men are caused to feare or terror belongs to men which doe euill workes by a metonymie are heere put for the workers or doers of them Tim. What doctrines doe arise from the wordes thus opened Silas First that such as liue well and obediently to good lawes neede not to bee affraide of Magistrates or of his punishments threatned by lawes The truth is good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents Prouer. 24 21. Rom. 12 7. But a perplexed and seruile terror pertaineth not to them this is the benefit of their obedience to good lawes to enfree their mindes from such a feare as malefactors haue whose feare is a continuall tormentor and to make Rulers not terrible but amiable to them yet feare of punishment is not profitable for them Secondly we learne that if vile persons be punished for their disobedience and disorder they haue cause to blame themselues and their ill doings but may not accuse the Ruler of the harmes which they suffer for all men by light of nature doe know that to euill deeds euill and paine is due and that society of men could not continue where rewards be not giuen after mens deserts Therefore if they runne into known crimes and haue demerited punishment for disobedient resisting Rulers they must thanke themselues and acquite the Ruler who doth but that which is equall and iust to maintaine lawes and publike peace and to bridle the enemies thereof Thirdly hence Magistrates may learne the bounds of their power which is not indifferently to terrifie all good and euill or to winke at offendors and afflict well-doers For this is the abuse of power and they which doe thus shall purchase iudgement to themselues from the hand of supreame power who is terrible euen to earthly powers if they abuse their office by beating the iust or bearing with the vniust For it is equally abhomination vnto God to condemne an innocent or to absolue and iustifie the wicked to whom the Ruler must bee terrible Hence it followes that sithence Rulers must suppresse euill dooers they must be men of courage because euill men with their malice haue both might and friends oftentimes Hence they are called oppressors Psalme 72. 3. and lob 29 17. Also that in Rulers there is required diligence in searching and iudgement in discerning of mens persons and causes which come before them to be able to know who doe well according to right and law and who doe ill contrary to equity and honesty and what penalties belong to seuerall offences which are brought to their hearing and examination Tim. But if the Rulers be fearefull and breed terror will not this cause them to bee hated and abhorred for men hate whom they feare and what is such an enemy to vertue as feare or such a spurre to wickednesse Silas The Apostle meeteth with this exception and giueth a good remedy to expell terror of Rulers out of al mens minds namely a study and care of doing such works as are agreeable to good lawes established such shall bee so farre off from terror or expecting punishment from Rulers as contrarily they shall receiue praise from them Tim. What is heere to be vnderstood by praises Silas Euen all that good which from Magistrates is due vnto honest subiects for that is called good in the next verse which is heere called praise also praise being opposed to terror and reuenge shewes that vnder it is comprehended freedome from condemnation and punishment absolution from crimes falsely obiected approbation of their obedience with some publike reward and recompence for their encouragement and for exciting others to duty moreouer defence and protection quiet possession of life goods estate and finally praise and commendation all this is contained vnder praise and is the fruite of subiection Tim. But it often happens that obedient good subiects doe misse of all these and meete with the quite contrary Silas That is a fault not in the powers but in the persons which abuse the power againe Paul sets downe not alwaies what is done by Rulers but what should be done Lastly if well doers misse praise from men they are sure to haue it from God and euill Rulers when they doe not praise good men causally by giuing them their due commendations yet they do it occasionly whilst by punishing good men vniustly they minister occasion to them to shew forth their patience to their praise and glory Power to hurt is giuen to diuels and wicked men that the
the poore let those feet run to Church which once ran to Idols let that toung c. Ga. 5. 17. 1 Part. Goodnes of the quarrel and hope of victory the two whetstones of a Souldiours courage 1 Sam 17. 36. For our corrupt nature is more bent vnto that which is forbidden How still subiect to the Law How free from it Iubet non Iuuat Nitimur in vetitum cupimus semperq negata 2 Kings 6 15 16. 1. Part. Obiection Titus 1,9 2. Part. Answere 1 Cor 6 20 Luke 1 74 75 Psal. 119 1 112 1. 2 Pet 1 11. 1. Part. Ephes. 1 3. Phil. 1 3 4. Ephes. 1 6. 2. Part. Gen. 6 5. Co. of 1 21. Luke 17 32. 2. Part. Non agimus sed agimur sumus merè passiui In words and outward shew to serue God is not enough like them 〈◊〉 Tim. 3 4. But inwardly from the hart Origen 1. Reason 2. Reason 3. Reason Iustitioe seruiendum 1. libenter 2. vigilanter 3. celeriter 4. potenter 5. ardenter 6. indesinenter Non 〈◊〉 deficit qui non proficit Summe 1. Part. If vnregenerate men be free from Iustice then they haue no inclination at all to it saith Beza Homo 〈◊〉 liber est a 〈◊〉 non ab 〈◊〉 inquit Aquinas Voluntas quoe li bera est in malis idco non est libe rain bonis quia non libcratur a christo inquit Anselmus Mali habet libertatem culpabilem Ansel. 2. Part. * This is meās in the text Some at al are not ashamed of their sins as Sodomites Ierc. 3. 3 Some hauc shame without repentāce as Cain Icre 2. 26. Some shame and repēt Ier 31. 19. Ier. 31 18 19. 1 Cor. 15 9. v. last Hcb 6. 7 8. Math 5 12. Rom 8 13 1 Cor 9 25 a Tim 4. 13. He meaneth death in general of what kind soeuer To the beleeuing penitent finners all sinnes be veniall and all be mortal to the vebeleeuers 2. Part. Leuit 14 5. Gal. 3. Rom. 10 5 6. Of this freedome therebe three reasons in verse 4. Verse 1 2 3 4 5 6. From v. 6 〈◊〉 14. From v. 14. to the end Verse 1 2 3. Verse 4. By the Law is meant neither Law of Gospell or of Nature or of Romanes but Moses doctrin The bond of marriage by Law diuine naturall is indiuidable vntill death Adu'torium sohut vniculum Quod faciendum nist semel deliberandum diu A woman is three wayes bound to her liuing husband first she is the mans power second ly she may not depart from him Thirdly she is an Adulteresse if shee marry to another Heere bee three reasons to prooue vs free from the Law 1. beecause we be dead to the Law 2. we be married vnto Christ a second husband 3. we must fructisie and bring Children to this husband 1. Part. The seruitude of the Law stood in these three things 1. declaration of sinne 2. in the condemnation of it 3. in increasing of it From all which Christ hath sreed the elect Imbccillitatis indaeorum rationem babu't ct eorum offensionis vitanda lanquam voluit inucrtere orationem Caluinus Moral law is in force stil in respect of obedience for Christ came to confirme the law and not to destroy it Math 5. 2 Part. Per corpus Christi 〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecumenius Ambref in mortem pro nobis 〈◊〉 3 Part. Note that Christ dead and raised is called God absolutely 4 Part. Comparatio ml noris à contrario Paraeus 1 Part. To be liue and walke after the flesh here Rom 8 12. 2 Cor 10 3 15. To follow carnal lustes greedily as vnregerate persons do Rom. 3 20. Rom 7 7. Rom. 7 8. As the Sunne on a Dunghill maketh a greater stench by fault not of sun but of the dung Lucrum tune sacit mors 〈◊〉 peccatur Ambros. 1. Part. 〈◊〉 peccato quod nos detinc 〈◊〉 〈◊〉 Iohn 8 44 1 Cor 6 last verse 2 Part. 〈◊〉 deo 〈◊〉 et spontanco 〈◊〉 aut interna co'dis obed 〈◊〉 vt 〈◊〉 et 〈◊〉 Rom 6 16. Luke 23. Gal. 5 22. Iohn 3. Intèlligit ofotiosam legis notitiam pareus Externamliteram que fraenat tantum externas actiones Caluin 2 part of the Chap An Apology of the law against certain cauilations slanders 1 Part. This phrase is like that in ch 6. verse 23. also 8. verse 6. and ch 17 13. 2. Part. Reuel 3 15. Act 23 16. As Paul examineth his sins by the law so let cue ry one enter into himselfe Psa. 32 5. giueth like example Phil. 3 6. Acts 9 1. 1 Tim 1 13 Rom 7 8 9. Lex tanquam speculum peicatum repraesendtat Rom 3 20. How the law dcteineth sin The Law be 〈◊〉 〈◊〉 perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R ghteo 〈◊〉 that 〈◊〉 be taken for euil which 〈◊〉 Psal 1 〈◊〉 and 119. and 19. Paul calleth lust sinne and it hath disobedience against the Law of the mind August Lust formed or vnformed before or after consent is to be repented of and resisted Concupiscence is not meerely naturall but is morall and spirituall and resists grace so it is sinne And withallit layeth the cause of sinne vpon hidden corruption properly and accidentally vpon the law 1. Part. Non diabolum peccati authorem sed peccatum inhabitans intelligit Further obserue heere that all things to the vnregenerate fall out to their euill seeing euen the law so good a thing giueth aduantage to sinne it is con trary with the regenerate Rom. 8 28. Causa generaus peccatum per se est prauitas latens in homine per accidens lex prohibens dum aduersus hanc illa insurgit Paraeus All naughtie motions first second with consent or without 2. Part. Absque legis notitia pecatum la tet tanquam non sit non apparet penitus ignoratur et in tenebris sopelitur Aug. As in a kingdome which hath no law or King to go uerne it their crimes be held for no crimes and rage without fear or dread Iud g. 17 6. So it fareth with the conscience of a sinner sin is quiet and lyeth hid and vnknowne Concio legis in Ecclesia necessaria Piscator Gal. 3 19. 〈◊〉 habuit sed non prius in tellexit Paroeus The cōming of the commandement is the true sēse knowledge consideration of the law Viuere mihi vi debar August In mea opinione Paroeus As a lethergy is not deadly if one be rowsed out of it so sin stirred by the law hurts not the elect Decepit lex 〈◊〉 〈◊〉 〈◊〉 do suauius 〈◊〉 〈◊〉 cupidita 〈◊〉 〈◊〉 Paraeus Rom. 7 〈◊〉 1. Glasse Gen. 3. Rom. 8 2. 2. Glasse 3. Glasse 4. Glasse Text. By authority Example Reason Cum lex neque gignit peccatn̄ ncque mortem sed peccatum inhabitans sequitur eam non essedamnandam Holy Lex sancta iusta bona ratione authoris doctrine effectorum Paraeus This effect is in the life to come Iust.