reasons the one is taken from the efficient cause to wit the Spirit of God dwelling in them the second is taken from their communion with Christ whose members they are and therefore cannot be in the flesh but in the spirit Tim. What doth it signifie to be in the flesh Silas It signifies two thinges in Scripture one is to be an infirme and weake man to haue flesh and body and soule as other fraile men haue 2 Cor. 10 3. Secondly to be carnall and vnregenerate as we are all by nature to wit when in all our actions we are all ruled and gouerned by the sence and affection of our nature not yet regenerate by Christ thus it must be taken here Tim. Is there any difference betweene being in the flesh and hauing flesh in vs Silas Yea very much for the most godlie which are most renued yet still haue some flesh and corruption in them being regenerate in part onely as we haue seen out of the 7. Chapter to the Romanes in the example of Paul but to bee in the flesh agreeth to men wholly vnregenerate Tim. Whereunto doth this interpretation serue vs Silas First to reproue such as doe interpret this clause of Mariage as the Pope Syritius did thereby to condemne the mariage of Ministers Secondly it doth admonish vs that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words for then wee must say that there are men liuing that are without flesh and bone bloud and body because Paul sayth here of the liuing and beleeuing Romanes that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature in Scripture Dianoia and not To rheton onely must be obserued Tim What is it to be in the Spirite Silas First that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption but are translated into the estate of grace being of meere carnall men partly spirituall Secondly though many at once haue both flesh and spirit in them yet none can be both in the flesh and in the Spirite these are such contraries as they cannot stand together Thirdly that it is the essentiall property and most certaine rule of a Christian by al means to auoide the affections of the flesh and in all things to be carried by the Spirit Lastly we are taught by this example of Paul to iudge charitably of such Christians which professe Christ and doe not thinges contrary vnto their profession that they are not carnall but spirituall This is the cannon and rule of Charity which indeed is not so certaine but that it may deceiue because it cannot looke to things within and hypocrites beare a shew of piety without substance Therefore the spirite of discerning spirits is a great blessing the Apostles excelled in it Tim. Come we now to the reasons to proue that they are not in the flesh but in the spirit Sil. The first reason is this The spirite of God dwels in you therefore ye are not in the flesh to walke after it but in the spirit Tim. What is meant here by the spirit of God Sylas The third person in the Trinity called the Holy Ghost and the word God is put personally for God the Father the first person in Trinity of whome the spirit proceedeth so as he is also the spirit of the Son Tim. What doe ye learne by this that he is called the spirit of God Silas That the Holy Ghost doeth proceede from God the Father Iohn 15 26. As also from God the Sonne and therefore he is in the latter part of this verse called the spirit of Christ. Tim. What is signified here by the dwelling of the spirite in vs Silas The word dwelling is taken from men which dwell in houses who doe not onely possesse their houses but command and gouerne all things therein at their pleasure likewise the holy Spirite not onely filles the hearts of the faithfull but also rules and gouernes them enlightening them to know and directing them to do things pleasing vnto God according to the measure of the Spirite For howsoeuer the flesh may rebell yet the Spirite still possesseth the godly and hath the dominion and vpper hand Tim. What doth this borrowed speech of dwelling put vs in minde of Sil. Not onely of the efficacy of the Spirite but of his continuance in the faithfull vnto the end For he is not in vs as a guest to lodge for a night and be gone but as an Inhabitant to dwell and abide in vs euen to the death and for euer Iohn 14 23. The Spirite which I will giue you shall abide with you for euer Therefore they are in an error who thinke that the Spirit of Christ once had can bee vtterly lost Indeed false doctrine and corrupt manners may hinder the working of the Spirite but cannot extinguish the grace of the Spirite Secondly this word dwelling puts vs in minde of the presence of the Spirite in the faithfull that it is not by immensity and infinitnesse of his poweras in other Creatures but by presence of grace and of his healthfull effects Tim. How manifold is the grace of the Spirite which belongeth specially vnto the elect Silas Three-fold First vnion with Christ to bee one with Christ as his members whereof follow vnion with his perfect iustice and all merite Secondly sanctification to be made new Creatures to be able to hate euill and to loue and doe good Thirdly adoption and sealing vp to vs our saluation The Spirit witnesseth to vs that we are the Children of God Tim. What be the effects of the Spirite Silas Sundry but especially two First to leade vs into all truth sufficient to our saluation Secondly to strengthen and comfort our hearts vnder the Crosse. Iohn 14. Tim. What lessons learne we from hence that the Spirite dwels in the faithfull Sil. First the blessed condition of true beleeuers for whom Christ not onely dyed and rose againe iustifying them by faith but also by his Spirit regenerates quickens them to make them liuely members of himselfe Secondly the man which hath in him the Spirite of Christ dwelling cannot follow and obey the lusts of the flesh and they which be such they haue not the Spirite of Christ dwelling in them Lastly as all in the house doe submit themselues vnto the command of the chiefe House-holder so Gods Children are content to be at the direction and after the Spirit in newnesse of life Rom. 8 5 6 9. Tim. Hauing now shewed after what sort we are ioyned to Christ by faith shew vs after what sort Christ by his spirit doth 〈◊〉 himselfe vnto vs Silas First Christ giueth the elect his Spirite to incorporate them into himselfe 1 Cor. 6 17. Secondly the same his spirit doth regenerate them and quicken their soules by grace that they may become his liuelie members Ephes. 2 1 4 5. Thirdly vpon the elect being now
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
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
become his members hee bestoweth his benefits by his spirit giuing them righteousnesse holinesse peace ioy and life Fourthly he putteth his spirit into them to direct and gouerne them in the wayes of God that they may do the workes pleasing to him Note this that these seuerall actions of faith and of the spirite howsoeuer in the order of causes some go before others followe and some are felt of vs before others yet in respect of time they are all wrought togither Tim. What instructions are we to learne from this spirituall vnion Silas First we learne what a noble worke our Vnion with Christ is vnto which are required so many seuerall actions both of faith and of the spirit Secondly we are taught that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ. Thirdly it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances his ours togither or to be nothing else but an agreement between minds and wils such as may bee betweene friends or man and wife or Prince and subiect Lastly it doth admonish all men what a needfull thing it is to be endued with faith and the spirit seeing without these there can be no vnion had with Christ. Tim. And if wee haue no vnion with Christ through the spirit and faith can we not be Christians Silas Without this vnion wee may bee Christians by profession and before men but before God we cannot for it is plainly saide If we haue not the spirit of Christ wee are none of his And if we neither haue Christs spirite nor be none of his we cannot be Christians otherwise then in name for as a branch and a member are saide to liue so long as they do partake in the iuice of the Vine and life of the body from whence beeing seuered they are dead and withered cut off and cast out so it is with vs we haue the life of a Christian by being Christs and hauing his spirit Iohn 15 1 2 3. Gal. 2 20. Tim. What profit are we to make of this point that euerie true Christian is one with Christ hath his spirit Silas First this reprooues such as vse to excuse their sinnes by saying they are flesh and bloud and not spirituall which is as much to say as that they are no Christians for if they be of the body of Christ they must of necessity haue his spirit and be spirituall Secondly it reproues the Papists that withhold the Scriptures from Gods people vppon pretence that they haue not Gods spirit they might euen as wel say that they are no Christians For to be a member of Christ and to be led by the spirit of Christ they be things that go necessarily together cannot be puld asunder no more thē can a liuing member of a naturall body bee seuered from the soule euen so can no Christian be without Christs spirit Lastly this reproues such as say we must alwaies doubt whether we haue the spirit of Christ or no which wee ought no more to doubt of then whether wee bee Christians or no. Tim. I but many pretend themselues to be one with Christ and to haue his spirit and so to bee good Christians which yet are not How then shall we be sure of these things Sil. We shall surely know it by the effects of our spirituall vnion to wit Iustification and the fruits thereof as they are laide forth Rom. 5 1 2 3 4. 5 11. Also by the effects of our Sanctification as they are laid forth Rom. 7 16 17 18 19 20. Psal. 15. throughout 2 Pet. 1 6 7. DIAL IIII. Verse 10. And if Christ be in you the bodye is dead because of sin but the Spirit is life for righteousnesse sake Tim. VVHat doth this Text containe Silas A comfortable conclusion drawne from the spirituall vnion which the beleeuers haue with Christ as thus The faithfull which haue Christ dwelling in them by his spirit may bee certaine of the saluation of their souls without all perplexed doubting wauering and feare of condemnation Tim. In what manner and how is this conclusion of comfort brought in Silas By a Prolepsis or preoccupation by the preuenting a secret Obiection which he propoundeth and answereth The Obiection is this To what end is it to bee Christs and to haue his Spirit in vs sithence we must die as others Vnto which obiection the Apostle answereth that our bodies indeed because of sinne stil remaining in them are dead or mortall but the Spirit is life because of righteousnesse This text then hath two parts an obiection and an answer to it Tim. Now to the words and tell vs what is meant by this particle If Silas This particle If signifieth forsomuch it doubteth not it reasoneth affirmeth or demonstratiuely concludeth An argumentatiueparticle or word and not dubitatiue Tim. What is it for Christ to be in vs Sil. It is all one with our beeing in him both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members Tim. What is heere meant by Body and by Dead As also why is this added Because of sin Silas By body some vnderstand the flesh or vnregenerate part of man figuratiuely but it would bee taken properly for that part of man called the body The reason is because body is neuer found put for sinne without some addition also by dead is signified mortall or subiect to death Rom. 6. 12. or fraile corruptible Phil. 3. 21. 1 Cor. 15. moreouer sin is added to shewe the true cause of mortality to wit sin which brought in death Gen. 3 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne therefore they be obnoxious and lyeable to death Tim. What doth righteousnes signifie Silas It well may be interpreted either of Christs righteousnesse imputed to faith or of righteousnesse inherent and begun in our hearts by the regenerating Spirit If wee take it of the former the sence will be thus much viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer because hee being iustified and freed from guilt of sin is also thereby to be absolued and set free from death eternall which being remooued life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed Rom. 1. 17. The iust by faith shall liue Rom. 5. 18. But if wee take the latter sence then it will haue this sēce not as any meritorious cause of it but because it is a certaine vndeceiueable signe of imputed righteousnesse to which life eternall belongs also of Christ his spirite dwelling in vs and of our communion with Christ al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life as trees known by the fruite Tim. What instructions do arise from hence Silas The first is this that all men euen the godly are fraile
many tribulations they must come to the hoped for hauen Acts 14. 22. DIAL XXIII Verses 26 27. Likewise the Spirit also helpeth our infirmities for we know not what to pray as we ought but the Spirite it selfe maketh requests for vs with sighes that cannot bee expressed Tim. VVHat is the drift of this text Silas It affordeth vnto beleeuers a newe reason why they ought patiently to beare the crosse and to suffer persecution for righteousnesle sake with comfort and Christian constancy This reason is drawne from an effect of the holy Spirit of God in the hearts of the beleeuers to wit his secret and mighty helpe afforded them in their prayers to God when they are so beset straightned as they know what course to follow Tim. Howe may it bee that prayer should afford comfort to the godly while they are vnden the crosse Silas They are helpfull and comfortable in two respects First because they are stirred vp by the Holy Ghost verse 26. Secondly because they are heard and graunted of God verse 27. Tim. What may the parts of this text be Silas Two the first is that prayer is a great stay in afflictions The second is the reasons hereof the one taken from the author to wit the Spirite stirring them vp the other from the fruite thereof Tim. Expqund the words and tell vs what is here meant by the Spirit Silas Some by Spirit vnderstand a spiritual man others by Spirit vnderstand an extraordinary and miraculous gift of the Spirit but by Spirit is here meant the third person in Trinity euen the holy Spirit of God Tim. What doth infirmity signifie Silas These three things first our sinfull weaknesse to wit ignorance distrust c. for these he as a proper cause to make vs weake Mat. 26 41. the flesh is weake Secondly afflictions crosses inward and outward because these serue to declare our weaknes as trials of it Thirdly perturbation and vexation of spirit arising through the greatnes of crosses and tribulations whence it is that euen the faithfull themselues are voyde of counsell oftentimes and know not which way to turne them as it sared with Iehosaphat when three nations banded against him and with Elishaes seruant when he saw the Aramites host Tim. What is meant by the word helpe Silas It would be better translated helpeth togither for it is a speech borrowed from two or more persons which being to take or lift vp some heauy burthen doe mutually one helpe another by standing one ouer against another each at one end of the burthen others take it to be a metaphor taken from sicke persons or infants or olde rotten houses which cannot stād vnlesse they be propped vp The meaning of the Apostle is that the faithfull are many times so faint vnder the burthen of the crosse as that they would languish if the holy Spirite of God did not support them mightily by an especiall ayd and presence as it were standing ouer against them to beare the burthen with them that they sinke not Tim. What doctrines will arise from the words thus expounded Two the first doctrine is that all men none exempted no not the Apostles themselues are subiect to al manner of infirmities in this life outward and inward as appea reth in this that the Apostle sayth our infirmities putting himselfe in the number of those who are liable to weakenesses It appeareth also by the testimony of scripture witnessing that in many things we sinne all Iames 3. 2. 1 Kin. 8. 46. 1 Iohn 1. 7. These places proue sinfull infirmities to be common to all and where it is written that wee are to enter into the kingdome of heauen through many tribulations Acts 14. 22. and that hee that will liue godly must suffer afflictions 2 Tim. 3. 12. these places proue also that other infirmities which bee but effects and consequences of sinnesull infirmities are likewise common to all Christians It appeareth also by reason grounded vppon holy scripture for since our sanctification is imperfect and our life a warfare and Sathan and the worlde haue leaue giuen them to tempt therefore it cannot be but that all beleeuers must beeliable to infirmities of all sorts so long as they liue here Tim. But how then is it written that Christ hath healed all our infirmities Mat. 8. 17. Esay 53. 4. 5. Silas Christ hath taken and healed our infirmities of sinne by remoouing from vs the guilt and curse but not the corruption and of afflictions by sanctifying them vnto vs that they may not bee punishments but tryalles and exercises vnto vs. Secondly in the end at the day of the resurrection wee shall bee wholly and fully freed from all infirmities both sinnes and teares in the meane space they are left remaining in the Saintes for excellent good purposes and vses Tim. Tell vs then what vse we are to make of our infirmities and of the doctrine concerning them Sil. It is no small comfort to Gods children being vnder infirmities of all sorts that none are exempted If Christ would haue his Apostles bee comforted with this that so the Prophets were persecuted Mat. 5. 11. 12. then let euery Christian that hath any affliction labour to make this his comfort that others are so dealt withall 1 Pet. 5. 9. Secondly by the knowledge and sence of these infirmities the prayers of Gods children are much whetted and quick ned also their faith and patience much tryed as golde is tryed in the furnace 1 Peter 1. 7. 2 Corinth 12. 8. Lastly they serue greatly to humble the faithfull and to correct the vaine pride of their hearts 2 Cor. 12. 7. least after the example of Peter forgetting his infirmities they do fall into security by presuming too much on their owne strength And very certain it is that whensoeuer the crosse comes they are likest to stand to it that best knowe and feele their owne infirmities because such will not relye vpon themselues but on the power of God The story of Maister Sanders and Doctor Pendleton doth serue to declare the truth of this Tim. Thus farre of the first doctrine what is the next Silas This That the crosse or afflictions for Christs sake are like a burthen which cannot be borne but with much strength Tim. But the Crosse is Christs burthen and hee saith that his burthen is light Mat 11 30. Silas Our Sauiour in that text meaneth the burthen of his doctrine and commandements which indeede are not burthensome to beleeuers in this life 1. Iohn 5. 3. He speakes not of the Crosse and tribulations which is so heauy as of our selues wee are not able to take it vp much lesse to beare it except the Holy-Ghost like vnto Simon of Ciren lay his shoulders vnder it and helpe to beare it with vs. Tim. Tea but the Apostle Paul cals our afflictions light 2. Cor. 4 17. Sil. Paul there speakes comparatiuely in comparison of that waighty glory which followes afflictions See Rom. 8 18. But afflictions considered
est se vincere posse This is it which wee are mightily to striue vnto as a most excellent degree of perfection Be perfect as your heauenly Father is perfect for he is kinde vnto the vnkinde and suffers his Sunne and raine to fall vppon the ground of good and bad In these step pes of God did walke Moses Christ Dauid Paul Stephen all dooing good against euill CHAP. XIII Of Magistracie DIAL I. Verse 1. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Timotheus VVHat is the Argument and subiect of this Chapter Silas Hauing in the former Chapter exhorted vs to many morall duties hee now commendeth vs vnto politicall and ciuill subiection and withall exhorteth vs vnto mutuall charity and holinesse of conuersation so as the parts of this Chapter are three The first of obedience to Magistrates to the end of the seauenth verse The second of loue due to our Neighbour to the eleauenth verse The third of purity and sanctimony of life to the end of the chapter Tim. Shew vs now more distinctly the connexion of this Chapter with the former and what reasons might mooue the Apostle to treate of duties to Magistrates Silas Paule hauing before forbidden to recompence euill and to avenge our selues lest he might be thought to take awaie all power from man to auenge our wronges he now teacheth that Magistrates are set vp of God to be his ministers to take vengeance of euil dooers Secondlie hauing saide that we must doe good to such as hurt vs he now very fitlie inferreth that we ought much more to reuerence and obey Gouerners which are helpfull to mankinde Now the reasons which mooued Paul to make a set treatise touching the honour due vnto Rulers are these First to stoppe the mouthes of such as affirme the Gospell of Christ to be an enemy to authority against Kings and Princes for thus the Christians were accused in the Apostles time Secondly in respect of the Iewes who being borne of Abraham free borne and Gods peculiar people did seeke to shake off the yoke of the Romanes who were now become their Lords Thirdly because it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite to bee ruled by heathenish Gouernors such they all were at that time Lastly to meete with such as imagine that Christian liberty and ciuill magistracy could not stand together and that we need not to be subiect to politicke lawes because Paul had written before that wee are not vnder the lawe Vpon these considerations it seemeth the Apostle doth now very seasonably vrge ciuill obedience and as all the precepts in the former Chapter from the ninth verse to the end are branches of the sixt Commandeinent Thou shalt not murder so this that hee speaketh now of subiection to Rulers belongeth to the fift commandement whereof it is a part for what else bee Magistrates but Parents of their Country raised vp of God with a fatherly affection to defend the lawes and publike peace and to procure the common good and to bee honoured of the people vnder them with child-like reuerence and obedience Tim. Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority Silas The generall members of this treatise are two first a proposition secondly the reasons thereof Tim. In what words is the proposition contained and what is the meaning thereof Silas The proposition is in the first words Let euery soule bee subiect to the higher powers the meaning heereof is Let euery man and woman bee in subiection to the Magistrate In the worde soule there is a Synechdoche as the flesh or body which is put apart is sometimes put for the whole man as in those sayings of Esay all flesh is grasse and againe all flesh shall see the saluation of God so the soule doth often signifie the whole man as in Genesis 46. Iacob went downe into Egypt with 70. soules and Acts 27 37. and so in this place the whole man is denominated from the soule which is the principall part and in the Psal. Soule is sometimes put for the man himselfe but yet the Apostle vseth rather the word soule then man for these reasons as namely first of all to teach vs that the subiection he requireth must be voluntary not vpon compulsion but willingly Secondly to shewe that inferiors not in substance onely and body but must bee subiect also euen in their very soules in such things as they may doe with a good conscience otherwise they ought to obey God rather then men Thirdly to declare that all mortall men without exception of any euen as many as haue soules must yeeld their subiection to Rulers Tim. Is not this last thing further confirmed by this vniuersall particle euery soule Silas It is so for the meaning thereof is thus much that all men of what condition sexe or age soeuer none exempted must be subiect Therefore foolish aud very false is that collection of Origen that such as bee vtterly spirituall and doe not follow the affections of the flesh are not to liue vnder Princes because Paul wrote thus Let euery soule not let euery spirite this is more subtle then sound for none were more spiritual then Christ his Apostles and yet none were more subiect then they wherfore it is better to say with Chrysostome that this vniuersall particle all doth comprehend all without exception of any and that this precept is giuen not to secular men onely but also to Priests and Monkes as Chrysostome saith Whether hee bee an Apostle or Prophet or Euangelist or whatsoeuer hee be let him bee subiect for this subiection saith he doth not ouerthrow religion Heereunto accordeth Bernard in an epistle of his to the Clergy of Rome Epist. 42. Si omnis anima subyci debeat quis eos excipiet ab hac vniuersalitate quisquis conatur clericos excipere tentat decipere yea Christ himself did not plead priuiledge against this precept neyther did grant exemption vnto any Tim. What vse is to be made of this point touching the generality of the persons who must be subiect Silas It reproues diuers sorts of persons First the anabaptist who will not admit Christians eyther to beare Magistracy or to bee subiect vnto authority as if it were fit for Insidels but not for the faithfull to be subiect to powers vnder this pretence that being Christs sreemen they may not liue in seruitude or be bound vnto any whereas Paul directeth this precept to the beleeuing Romanes who were Christians by profession whose spirituall freedome from sinne Sathan and damnation is not repugnant vnto corporall subiection due to ciuill Magistrates There is nothing in the Gospell against this but rather much for it that a man may be both a Christian and a subiect as well as a wife a maister a seruant and a childe The second kinde
succour vs when we are tempted Heb. 8 2. Silas What comfort commeth to vs by his being Man Silas That God hath infinitelie set his loue vpon vs whose nature he would haue his Sonne to assume Also we are 〈◊〉 that he pittieth vs in our 〈◊〉 himselfe hauing beene 〈◊〉 and had experience of all the infirmities and miseries of our Nature Heb. 2. and 4. Tim. What Instructions take we from hence Silas That we ought to be humble in our conuersation seeing Christ so humbled himselfe as beeing God to become a seruant and to dye Phil. 2 6 7 8. Secondly that we neuer doubt of Gods loue toward vs whereof such a pledge is giuen vs in the incarnation of his sonne Iohn 3 16. Rom. 5 8. Thirdly that we studie and striue to returne al loue to him who so loued vs and by loue to serue one another as Christ through loue became man to serue his fathers will for our good Rom. 15 1 2 3. Ephe. 5 2. DIALOGVE III. Verse 4 5 6. 4 And declared mightily to be the Sonne of God touching the spirit of Sanctification by the Resurrection from the dead 5 By whom we haue receiued Grace and Apostleshippe that Obedience might be giuen vnto the Faith for his name among all the Gentiles 6 Among whom ye be also the Called of Iesus Christ. Tim. VVHat is the 〈◊〉 of this fourth Verse Silas That Iesus Christ is God Omnipotent of the same power Maiesty with his father so declared to the world by his glorious resurrection which was a worke of Diuine power Tim. What is meant by the spirit Silas His diuine Nature as the flesh against which it is set signifieth his humaine nature See Spirit vsed in like sence 1 Tim. 3. 16 1 Pet. 3 18. Heb. 9 14. Tim. Why doth he put Sanctification to spirit Silas To expresse the worke of his Diuinitie sanctifying his manhood with al graces aboue measure and quickning that flesh which he assumed vnto a life which is no more subiect to death Thus both Chrysostome and 〈◊〉 expound it of Christes owne rising Tim. By how many wayes did hee manifest himselfe to be the Sonne of God Silas By these seauen wayes The first is his Diuine and effectuall Doctrine for no meere man could teach as he taught also by his most innocent Life Secondly by his powerfull Myracles which were euidences of his Godhead beeing done by his proper power Thirdly by his fore-telling things to come Fourthly by his knowledge of mans thoughts Math 9 4. Fiftly by ordaining of the Sacramentes of his Church Math 26 20. Sixtly by institution of Ministers for the teaching and ruling his Church Mat. 10 and 28. Seauenthly by raising himselfe from the dead which is a worke sarre passing humaine power and therfore fitly brought heer to proue his Diuinity Tim. But Elisha and Paule raised the dead and wrought other Myracles yet were but men Silas True this was by a borrowed power euen in Christs name but Christ did raise himselfe which is more then to raise others as Prophets did and shall raise others by his owne proper power which argueth him to be more then a man not as an instrument but as a principall Efficient Tim. For what reasons was it needfull for him to bee a verie God that should be our Sauiour Silas For these Reasons First that he might giue full merit to the dooinges and sufferings of his manhood for a meere creature cannot merit of the Creator God Secondly that in his sufferinges which of it selfe hee might support his man-hoode could not beare such a waight of wrath as fell vppon him Thirdly that hee might giue his spirit to the elect to sanctifie them for the spirit being God none but God could giue him Fourthly that he might raise vp himselfe from the dead and all his members with him at the last and great day Fiftly that hee might bee a maintainer of that saluation which hee hath purchased and a Protector of his people for euer therefore his members trust in him and call vpon him which were a grieuous sinne if he were but a meere man for cursed is hee that maketh Flesh his arme Tim. What Vse is to be made of this truth Silas First it serueth to stirre vp our thankfulnesse towards God who hath giuen vs such a mightie Redeemer Luke 1 32. Secondly it should cause vs to put our whole affiance in him against all dangers and enemies bodily and spiritual Psal 2. verse last Lastly to be obedient to his voice speaking to vs in his word seeing he is that mighty God able to punnish all disobedience Acts 3 13. Heb. 2 2. and 4. Tim. What is meant by the Apostleship Silas The guift or faculty of that calling to be an Apostle secondly to be able to teach the church both which he had immediately from Christ. Tim. Why is it called Grace Sil. Because it is freely giuen him not onely without but against all desert and merit from the meere goodwill and fauour of God at the time of his conuersion by grace and togither with it Tim. Of whom did he receiue this Grace Sil. Of Christ immediately who both called and furnished him with authority and guifts euen then when hee went about to persecute and oppresse the Church that hee might be to the praise of his glorious grace Tim. To what end did he receiue it Silas To a twofold end and purpose First it is in respect of men to draw them by the inward work of the spirit ioyned to his preaching to beleeue and obey the Gospell of Christ. Secondly in respect of Christ that his name may be glorified by the calling and submission of many soules to his Doctrine acknowledging him for their Sauiour and GOD who before serued dumbe Idols as they were led Tim. Towards whom did Paul exercise his Apostleship Silas Especially towards the Gentiles amongest whom Christ was mightie by his Ministerie as by Peter he was mightie amongst the Iewes Gal. 2. 7. Tim. What do ye learne out of all this Silas That the guift and function of the Ministery are Christs free guift secondly that the vse of them is to be referred vnto the honour of Christ by winning men to beleeue and acknowledge him for they Sauiour by calling vpon his name and being called after his name Christians of Christ thirdly that Christ is a common Sauiour of Iewes and Gentiles which beleeue so as the difference of nations is taken away Acts 10 31 32. Tim. What are we to learne for our instruction and aedification out of the 6. Verse Sil. These foure things first that Paul doth wisely draw the Romanes with compasse and ranke of them to whom his commission as an Apostle did appertaine both to put from himselfe the suspition of a curious busie bodie and to make them more willing to receiue him being sent to them with authority to be their Instructer Also to humble the pride of the
vncleannesse with beasts Sodomitry which is an vncleannesse betweene them of one sexe Tim. Why is it called Sodomitry Silas Because the Sodomites are the first we reade to haue committed this sinne also they were outragious in the committing of it Gen. 19 4. 5 6 7 c. Tim. When be sayde they receyued such recompence as was meet what was this to say Silas That God did punish dolaters to shew his iustice and he did it with a fit punishment to shewe his wisedome This place plainly proueth that in sin there is something which God worketh and not suffereth only Sinne hath three things in it First a motion or action on which as it is such is of God in whom we all moue and liue and haue our being Secondly the naughtines of the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is from our selues Satan not from God as a Waggoner when he strikes a lame horse is cause of his moouing but not of his halting which commeth from imperfection in the beast The third thing is Anti-iustice the recompence or retribution for former offences this is from God as Author for it is iust with God to render to men after their workes good to them which do good and euill to such as do euill here we haue the end wherefore God deliuereth to vacleane and vile lusts that by order of Iustice he may repay sinners their due Tim. If there be a diuine Iustice then it must needes bee ill with wicked men and wel with good Silas True it must be so for so Iustice requires which giueth to euery man his due but because this doth not alwaies appear to be so this proues that there is a iudgment to come 2 Thes. 1 4 5 6. Tim. What learne we by this Silas That it behooueth all men to feare sinne especially not to lye in any sinne because there is a most wise and iust God to reckon with vs. Tim. What are wee taught by the fitnesse and meetenesse of this punishment Silas That there is infinite wisedome in God to allot paine and iudgement answerable and like to their sin This should serue to encrease the feare of offending God who knoweth how to fit sinners their payment correspondent to their fault and to proportion the punishment to the sinne drowning Pharaoh in Water who caused the Israelitish Children to be drowned and striking that hand of Ieroboam where with he would haue stricken the Lords Prophet And worthily giuing vp these Idolatrous Heathens to dishonor their own selues with most base lusts and deeds because they had dishonoured God by giuing his Godhead and worship to most base ignominious creatures DIAL XVI Verses 28 29. For as they regarded not to acknowledge God euen so God deliuered them vp to a Reprobate minde to do these thinges which are not conuenient being full of all vnrighteousnes fornication wickednesse couetousnesse maliciousnesse Tim. VVHat is the drift of this Text Silas Generally to conuict their guiltinesse and to shew what need they had of the grace of Christ but especially to lay foorth the equity of Gods iudgement against Idolaters The equity of God is this that as they did not iudge it right to render vnto God his knowne worst ip so God in his Iustice tooke all Iudgement from them that they should not know what was conuenient and good for themselues nor equall and rightfull toward their neighbor as henceforth he sheweth at large Tim. What is meant heereby That they did not acknovvledge God Sil. Two things First that they had not God before their eyes Secondly that they thought God had nothing to do with their matters for they neglected God and ran into his displeasure being led to do euill by forgetting God to bee witnesse and iudge of all men Moreouer that they neglected God yea and derided the true knowledge of God preferring their owne inuentions and so their sin was not of simple ignorance but of wilfull blindnesse Tim. What lesson was giuen vs heere Sil. That it is a good meanes to preserue vs in well doing if we consider that Gods eye is euer vpon vs to note and obserue vs and our doings and that it is a grieuous fault to scorne the true knowledge of God Tim. What is heere meant by a Reprobate minde Sil. Not persons reiected and reprobate of God for diuers of these were elect ones but such a minde as is destiture of iudgement and voide of common reason taking euill for good and good for euill also passiuely a minde reproued and disallowed both of God and all good men Tim. Doe ye not thinke some elect to be sometimes of a Reprobate mind Sil. Yes surely before their calling as Paul Manasses and the Theese vpon the Crosse and they spoken of 1 Cor 6 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind but contrariwise some of them haue had a Ciuill mind guiding their actions according to reason together with great shew of godlinesse for a time as Iehu 1 Kings 10 29. and Demas 2 Tim. 4 10. and Iudas Math. 26. Tim. What should this teach vs Sil. Charity to hope well of all Secondly patience to beare with all men in the spirit of lenity so long as there is any cause of hope Thirdly wisedome to discerne of mens mindes by their workes and actions Tim. What difference do ye put betweene a Reprobate mind a Ciuill mind and a Religious mind Sil. The Reprobate mind doth neither feare God nor reuerence man and regardeth neither right nor wrong The Ciuill mind regardeth man but doth not reuerence God The Religious mind both feareth God and reuerenceth man dooing good and auoyding euill of Conscience toward the commandements of God Tim. What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp by the reuenging hand of Gods iustice flinging them as it were from an high Rocke into a deepe downefall and pit of vices Silas Three things First how corrupt and miserable mans nature is without Christ being a very sinke and Sea rather of most vgly loathsome sinnes and vices Secondly we learne how many enemies we haue to fight against euen so many as there be corrupt lustes Thirdly how much we are beholding to Christ for pardon of sinne and grace of new birth whereby so foule and inumerable vices are couered and cured Fourthly we may learne to detest all appearance of Idolatry which God doth so seuerely punish by giuing vp to such filthy sinnes as so many Tormentors Tim. What was noted heereby that they are saide to be full of all vnrighteousnesse the first effect and fruit of their reprobate mind Sil. That corruption is spread into and ouer the whole nature of all men before their conuersion Secondly that our life is thereby stuffed and ouer-laden or fraught with vices of all sorts which arise and spring out of that Fountaine of naturall corruption Tim. What is meant by vnrighteousnesse Sil. Not a peculiar
Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
it may not be applied to licentiousnesse I astly wee are not to bee ignorant that it is neuer seuered from some doubting which is moderated and ouercome by a true and liuely Faith Tim. How can our Faith be certaine and yet be moued to doubting Sil. Yes for these come of diuers grounds certainty of faith springeth from the nature of faith and from the truth and power of the promiser Rom. 4 20. but doubting commeth from the weakenesse of faith as shaking commeth from the palsy not from the hand Tim. What is the vse of all this Silas First it administreth a maruailous great comfort to such as haue obtained grace to beleeue truly although weakly for they bee without hazard of perishing and certaine to haue saluation Secondly an admonition to labour hard for faith and to preserue it when we haue it Lastly that the Papists must needs doubt of their saluation and be fearfull seeing they will haue the promise of life eternall fulfilled vnto them vppon the merit of their workes and not on their faith only For they are alwayes doubtfull whether they haue merited sufficiently they know not when they haue done works enough yea in their Tridentine Councell they commend no other faith but coniecturall euen a bare opinion and haesitation condemning ful assurance or certainty of faith for impious presumption allowing not certainty of grace without a speciall reuelation from heauen DIAL X. Verse 17. As it is written I haue made thee a Father of many Nations euen before God whom he beleeued who quickened the dead and called those thinges which bee not as though they were Tim. WHat things be contained in this Text Silas Foure thinges First hee proueth by the word of the promise that Abraham is the father of beleeuing Gentiles as it is written Secondly hee she weth how and in what manner he is their father before God Thirdly he commendeth Abrahams faith in respect of that whereunto it leaned which is God himselfe Lastly God is described by two effects impossible to art or nature First quickning the dead secondly calling thinges which were not as though they were here is the second mayne part of this chapter namely a degression into the praise of Abraham Tim. From whence is the authority fetched which is here brought to proue the beleeuing Gentiles to bee Abrahams children Sil. Out of Genesis 17. 5. which Oracle contayneth the Etymology or notation of Abrahams name Tim. What is here meant by many nations Sil. All such as should beleeue of what nation or people soeuer they were Tim. In what sence is Abraham called their father Sil. First because he was a patterne of faith to all beleeuers Secondly because he was a teacher of that saith being a Prophet Gene. 20. 7. Thirdly and chiefly because all beleeuers haue fellowship with Abraham in those promises concerning the Messias which were made to him Tim. But how came Abraham by this honour to bee the father of all beleeuers Sil. By the vertue of Gods free promise beeing beleeued by him therefore Abraham had not this honour by workes Tim. But how and in what manner is Abraham the father of all beleeuing people Sil. That is expressed in these words before God which wordes bee taken diuers wayes of interpreters some expound it thus before God that is to say as God is or after the example of God who is father of all people Gentiles as well as Iewes so is Abraham a father Some againe expound it thus before God that is so he is a father as the fatherhoode of Abraham cannot bee vnderstood by mans reason but by the Spirit of God But these words before God are to bee vnderstoode of a spirituall kindred such as hath place before God in his sight and account and maketh vs accepted in his sight there is great necessity hereof because sithence the blessing of sauing health is contayned and shut within the seed of Abraham therefore wee must bee Abrahams Children according to faith that we may be partakers of life eternall Tim. What is the instruction from hence Sil. That the Iewes which are Abrahams children onely according to the flesh by carnall generation are not so precious in Gods sight as the Gentiles which beleeue for these are properly children and heires of heauenly Canaan where of the earthly was but a type and a shadow Tim. What is that whereunto Abrahams faith doth leane Sil. It is God whome hee beleeued now to beleeue God is not only to giue credit to his word but to put confidence in his mercifull promises for faith cannot find any stay vntill it come to God because hee onely is infinite in power as well as in trueth and goodnes for hee alone can produce a beeing out of a-not-beeing and restore life to things dead Tim. What testimony did God giue to Abraham of his infinite power and omnipotency Ril Vnto the persons of Abraham and Sarah who in respect of generation were as good as dead for she was both barren aged and past bearing and hee was an hundered yeare olde so as there was in reason as much hope of the dead to engender as of them This of quickning the dead may be stretched further euen to the particular raysing of some who were naturally dead as Lazarus and others as also to the generall resurrection of the dead at the last day in both which respects God doth quicken the dead also the Saints while they liued haue had often experience of this effect of Gods power namely that being often as it were dead in their owne opinions by greate sicknesse or very perillous daungers they haue beene suddenly and mightily reuiued as Daniel in the den Isaac on the Mount Moriah Ioseph in the pit Moyses in the water and Peter on the water nay further this hath also place euen in soule cases for while some that haue thought themselues no better then dead and lost men in respect of their many and fearfull sinnes haue yet bin quickned by Gods mighty grace and restored to hope as Iob Dauid and others Lastly in order of Nature this hath place for we yearely see thinges as Hearbes Plantes and other creatures dead in winter reuiued in the spring time Tim. Whereunto should this serue Silas To teach the godly in their greatest extreamitics to fixe the eye of their minde vpon Gods Almightinesse that they may haue comfort knowing that they haue to do with a God that can say to the dead Liue they shall liue Also to ground all their prayers vppon his power as the chiefe prop of faith Tim. Whereunto do ye refer that which followeth of calling things which are not as though they were Silas Vnto the Gentiles which of no people were made a people by Gods especiall calling These words haue yet a larger sence for God fulfilled them in the first creation wherein by his word onely hee made all things of nothing also he daily fulfilleth them in the regeneration of the
Christ. This reioycing is a speciall good thing and it is as it were the very life of a mans life Tim. How many kinds of reioycings be there Silas There is a naturall reioycing common vnto all men when the hart is cheared either by an in-bred liuelinesse or by outwarde occasions as in the presence of things pleasant or agreeable to our nature This reioycing is not meant heere Also there is a spirituall and Christian kinde of reioycing which ariseth from the spirit of God stirring vp the heart to reioyce in spirituall and heauenly things when they are present with vs or certainly hoped for As first when the Church flourisheth Psal. 137 3. Secondly when a sinner returneth to the Lord Luke 15 10. Thirdly in the meanes of saluation Ps. 122 1. Fourthly in doing righteousnes iudgement and equity Fiftly in the exercising our selues in the praises of God Psal. 95 1. Sixtly in the reconciliation that we haue with God through Christ when it is beleeued or felt of this our Text speaketh Tim. What is it to reioyce concerning God Silas To haue ioy of heart in this respect that hee is become our Father and loueth vs as his Children and Sonnes Tim. What difference is there in these speeches concerning God as heere and to reioyce in God as 1 Cor. 1 31. and to reioyce with God as Rom. 4 2 Sil. To reioyce in God it is to attribute all thinges which be good vnto God and to render him all thanks for them this we may doe Secondly to reioyce with God it is to to bring something with vs of our owne wherein to glorie and reioyce besides Gods fauour and this we may not doe Thirdly to reioyce concerning God it is to be merry in our hearts for this that we do vnderstand how God doth loue vs as a father his children The like vnto this we haue in Ier. 9 24. Let him that reioyceth reioyce herein that he knoweth me to be mercifull and righteous whereas others reioyce in riches or pleasure or honour or wisedome the Christian ought to reioyce in Christ. Tim. Is there great and iust cause to reioyce for such a gift bestowed on vs as Gods Fatherly fauour through Christ Silas Yea very great for heerein consistes all mans happinesse both now and for euer to haue God reconciled that he may bee a Father to take vs for his sonnes sake and loue Such onely do reioyce therefore such as waigh these things and do inwardly feele them so as they are are affected with them do from hence gather exceeding strong hope of enioying euerlasting life For God is such a Father so constant in his loue as though he will correct them yet neuer will he disinherit them Tim. By whom is it that God is become a fauourable Father vnto vs Silas By Christ his beloued sonne who by his death on the Crosse hath made attonement for our sinnes being there in our stead by the will of his Father and by meanes of our receiuing it thorough faith in the promise of the Gospell we haue made it ours Tim. What thinges doe yee consider seuerally in this attonement spoken of in this place Silas First God to whom wee are reconciled he louing vs and giuing his sonne for vs. Secondly his Son comming to worke our attonement by his obedience passion and Sacrifice Thirdly our Faith embracing this attonement and receiuing it Fourthly a great reioycing of hart in the Faith and certainty of this reconcilement with God Tim. What do ye collect from this whole Doctrine Silas That our Christian and spirituall reioycing it is as our measure of beleeuing is none if our Faith bee none little if our faith be little great if our Faith bee great Therefore as any do long for much true Christian comfort let them endeuor a daily increase of Faith by the humble sincere and constant vse of al those holy meanes priuate and publicke whereby God vseth to enlarge the beleefe of his children DIAL X. Verse 12. Whereas by one man sinne entred into the world aud death by sinne and so death went ouer all men in whom all haue sinned Tim. WHat is the purpose of the Apostle in this Text Silas Hauing spoken hitherto of the first part of Iustification touching remission of sins by faith in the sufferings and death of Christ and laide out the same in the causes effects now he proceedeth to handle the other part of Iustification touching the imputation of Christs perfect obedience vnto vs which beleeue Tim. Is there any necessity of this part of Iustification Sil. Yea very great for we were two wayes endangered to God 1. by not fulfilling and keeping the law as we are bound we lost all right and title to Heauen Secondly by our sinnes done against the Law wee become worthy for euer of eternall punishment in Hell and therefore wee haue neede of a double remedy from Christ one to haue a satisfaction for the deserued punishment and this wee haue by the death and bloudshed of Christ imputed to vs. The other to restore vs to the right of our lost inheritance and this wee haue by the perfect obedience of his life put vpon our faith Tim. How may it appeare that Paul doth thus distinguish the parts of our Iustification Silas Two wayes First by the word reioycing or glorying vsed in the former verse wherein hee makes his passage to this Treatise Tim. What doe ye gather from hence Silas Thus much beleeuing Christians cannot fully reioyce and glory concerning God vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth and vnto which by the promise of the Law eternall life is due which seeing they haue not nor can haue in themselues therefore they haue it of Christ. Tim. What is the second way how ye gather this distinction of two parts of Iustification Silas By the comparison of Adams vnrighteousnesse and his disobedience with Christ his obedience both communicated to all elect persons though in diuers sorts and fashions the which he doth begin in verse 12. and continueth it to verse 20. Tim. Wherein be Adam and Christ compared together Sil. Both in things wherein they are like one to the other and in things wherein they are contrary one to the other They are alike in this generally that each of them conueyeth that which is his vnto such as are theirs and be of them particularly Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed Christ conueyeth ouer righteousnesse and life to his members by free imputation of faith Also they differ in this that the offence of Adam by which death came vpon all men was but one but the obedience of Christ imputed to beleeuers doth not only couer and doe away that one but all other offences of
of that innocencie wherein man was created Tim. How proue ye guilt or fault and deseruing of punishment thereby Silas There is guilt or fault because wee are made sinners by it verse 17. and there is deseruing of punishment because this cannot be seuered from the former Also it is expressely saide that by it death went ouer all Tim. How do ye proue that there is corruption of Nature Silas Because it is written That weee go astray from our Mothers wombe Psal. 58 3. Againe that the frame of mans heart is onely euill continually Gen. 8 21. and that we are borne in sinne Psal. 51 5. and man borne of a woman cannot be cleane Iob 25 4. Tim. What doe ye call the corruption of our Nature and what be the fruites of it Silas It is a naughty vicious quality in our Nature whereby it is enclined to all euill naturally and vndisposed vnto any good yea enemie to God and disposed against all good as Titus 3 3. Hating God Col. 1. Minds set vpon euill workes The fruites of this our corrupt Nature are all sinnes whatsoeuer euen all those sinnes reckoned vp Ro. 1. 29 30 c. Gal. 5 19. Tit. 3 3. Col. 3 5. or in any other place euen all maner of sinnes not blasphemy against the Holy-Ghost excepted Tim. By what degrees doth this corruption proceede and go forward Silas First it begetteth lust which is an euill motion or desire sweruing from Gods will this is the spawn of all sinne The second is obedience to this lust Rom. 6 12. which we call consent when the will yeelds vnto the euill motions with purpose and resolution to do it this is called of Iames the conception of sinne Iam. 1 15 Then thirdly there followes an euill action in word or deede this is called of the same Apostle the bringing forth of lust it bringeth forth sinne that is some outward grosse acte in speech or action Lastly the going ouer this sinnefull acte by custome and continuance in it this is called the perfection or finishing of sinne vpon all this there succeedeth death as the terme last period or full point of this proceeding and course in sinning wherein it resteth Tim. But how proue ye that Original sin hath priuation or absence of Originall righteousnesse Silas This is the consequence vpon all the former for we could not be guilty deserue punishment and be corrupt if we had our first perfection Secondly except we had lost that we should not need to seeke and fetch that from another euen from Christ as ver 17. Thirdly when the Scripture saith God made man righteous but they found out many inuentions Eccl. 7 31. This prooueth that the perfect righteousnes giuen vnto vs in our creation is not only lost but thorow our owne fault lost Tim. Why is this sinne called Originall Silas First because it is from the beginning Secondly because it is first in vs before grace Thirdly it is the first head beginning of all sins Lastly it is in vs from our beginning euen from our very conception Tim. What vse of all this Sil. First it confuteth the errors of such which say it is nothing but priuation of righteousnes Also such as say it is nothing but the inclination of our nature to euill Secondly it sheweth the most heauy case in which we are all by birth we being all ouer-couered with corruption and sinfull putrifaction rotten and ful of sores and not so full of euill as voide of all goodnesse and so hatefull to God whose pure eyes cannot but hate vs abhorre vs and therefore we are called the children of wrath Eph. 2 3. See Ezck. 16. No leaper no lazar no Iob to be compared to vs if we saw our selues wee should loath our selues Thirdly the knowledge heereof must humble our stomacks and courages Fourthly it must stir vp great care of being washed and clensed from this spot all the water in the sea is too little to wash this one staine all care in the world is not great enough to get it scoured out Psa. 51 2 6. either repentance for this sinne or for no sinne Fiftly it must stir vp a desire and a thirst after the pure and holy conception of Christ which is the couer to hide the Salue to cure this originall sore Sixtly it may make vs compassionate and mercifull one to another especially to our children being all alike infected and they by vs and therefore in our chiding and corrections were should bee moderate Seauenthly it must keepe vs from extolling nature and the goodnesse of nature for all natures euen the best is poysoned there being nothing good in vs till grace come and plant goodnesse in vs for can one gather figges of thistles or grapes of thornes Math. 7. Tim. What is meant here by death Sil. Properly a depriuation of life vnproperly all such things as are forerunners and furthereis thereof all miseries sicknesses paynes the 〈◊〉 of death Tim. What life did Adam liue before sin Sil. A twofold life first of grace being led by the holy Spirit which moued him wholy to celestiall and diuine things this is called spirituall life The second is of nature wherby he was moued to follow those good things which tend to preserue nature and the estate of his body of both these kinde of liues Adam was depriued and so dyed a spirituall and naturall death for beeing before ioyned to God in his fauour mooued by his spirit hee now hauing sinned was turned from God lost his sauour and spirit and so could not aspire to any diuine thing but had his heart wholy set vpon euill and touching his naturall life he was threatned that to dust he should go Tim. Did not his sin deserue eternall death Sil. It did so but eternal death is nothing saue the continuance of spirituall death Tim. Yet naturall death was not inflicted vpon him after his sin for he liued still in the world and that a great while Sil. He did so howbeit he may be said to be naturally dead so soon as he had sinned First because by the guilt of his sinne hee was presently subiect vnto it Secondly God streight way gaue sentence of death vppon him and therefore hee may bee saide straight way to haue dyed as condemned persons are called dead men though they bee respited Thirdly the messengers and souldiers of death presently tooke hold on him and arrested him as hunger thirst cold heat diseases dayly wasting of his natural moysture to the quenching of life but God did spare him that the sentence was not presently executed to commend his patience and to giue Adam thereby occasion of saluation for the promise beeing giuen and hee called to repentance faitb by that meanes attained a better life through Christ then he lost through sin Tim. What did this shew Sil. That God doth not delight in the death of sinners but rather that they should returne and liue Secondly it teacheth vs patience towards such as
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.
deserued the Holy-Chost for vs to crucifie that is to pull downe the strength of sinne that though it be yet it may not rule in vs. Tim. But how may we vnderstand this where it is written that our olde man is crucified with him sithence the death of Christ was past long before this how then crucified with him Sil. Wee are to vnderstand it thus that when Christ suffered vpon the Crosse the corruption of our nature was imputed to him as to our surety who once bearing the punishment of it doth not onely for euer take away the guilt from vs but doth daily by his spirit which by that death he merited for vs kill and crucifie that our olde man that it may not raigne in his members therefore it is heere written in the present time that our olde man is crucified with him to teach vs that howsoeuer his death was but once suffered yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith therfore he is said in Hebrews to haue purchased eternall redemption Tim. What instruction for manners and amendment of life will arise from hence that our old man is crucified with Christ Silas First wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it sithence it was that which nayled Christ to the Crosse. Secondly we must labour to feele the vertue of Christ crucified in the mortifying of sinne and then wee may assure our selues of the benefit of Christ crucified in the forgiuenesse of sin Lastly as Christ gaue himselfe wholly to the crosse for our sakes so ought wee to striue against all and euery sin not bearing nor nourishing any one sin but keeping vnder one as well another seeing Christ spared none of his members and parts of his body which were all and euery one payned for our sinnes euen from his head to his feet Tim. What doth this word body of sin signifie Sylas The whole man Body and Soule as he is borne of his parents and comes into the world corrupted by sin and albeit not the body alone but the whole man through out in his minde will affections and all bee infected with sin yet for good reason doeth the Apostle liken sinne to a body calling it the body of sin that is sin which is as a body First to teach vs that sin is a thing subsisting and of force in vs. Secondly because it hath innumerable lusts as it were so many members annexed to it Thirdly though sin bee seated in the Soule yet the desires of sin are executed by the members of our body as by instruments Lastly because sinne is conuayed into the soule at the first by meanes of the body Tim. What is it to destroy the body of sin Sylas Quite to abolish it and to take it out of our nature that it should not be at all but this thing is not performed during the time of this life it is still in doing and certainly shal be perfected in the end of our life therefore it is said to be destroyed as if it were already done this is the end and marke that Christ aymes at in the worke of our sanctification which we are stil to striue toward thogh we cannot attaine it while we liue hauing sin still abiding and dwelling in vs howbeit the spirit of sanctification so farre preuaileth against our sinnes as that they cannot rule in vs and make vs henceforth to serue sin as we were wont to doe before our sanctification Tim. ' Declare vnto vs now what it is to serue sin Sylas It is to do that willingly which sinne would haue done when men doe freely and readily execute by the members of their body that which sin desireth and lusteth and on the other side the not seruing of sinne is when the motions and desires of sin are not obeyed either in wil or worke but be cast out of our thoughts words and deedes as much as may be Tim. What is the difference betweene the hauing of sin and the seruing of sin Silas Such as is betweene the hauing of a naughty seruant and the suffering him to rule all in the family Euery godly man hath sin but hee keepeth it vnder as a seruant or slaue not suffering it to command or beare rule in them The wicked they both haue sin and serue sin because they resist it not but suffer it to beare rule in them as a Lord or King carrying all the powers of body and soule after it mightily Tim. Seeing some men do fulfill some motions of sin which yet do not serue sin and others do abstayne from some acts of sin which yet doe serue sinne how then may it be known who serue sin and who do not Silas The seruice of sin is manifested by the obedience to the desires and lusts of sin as it is written His seruants we are to whome we obey and this obedience is manifested by yeelding vnto sinfull thoughts in consent of our will and in practise of our life Also by striuing for our lusts and defending of them by hating and disliking them which reproue vs by louing such as sooth and flatter vs in our euill wayes by vpholding and mantayning sinne in others by giuing fauours and appoynting rewardes vnto sins and vices Tim. But some there are which outwardly reeld obedience vnto the word who yet are seruants of sin how shal they bee discerned of themselues and others Sylas They are to bee discerned and knowne by these markes following First though they do in their outward actions yeeld obedience to the word yet they doe still retaine the yoak of sin for they loue not those duties which yet they do for sinister respects of profit or prayse or pleasing themselues or others and those sins which they leaue vndone yet they still like them in their hearts as the people of Israel being deliuered from the bondage of Tharao looked back into Egypt in their thoughts wishing themselus there againe so it is with these men they leaue the outward act of sin and yet loue sin hauing their hearts set vpō it Secondly the seruants of sin though they forsake many sins yet not all their sins they stil keep some beloued sin either of their trade or of nature which they serue as their mistresse and though they do sundry duties touching the outward deed yet they leaue vndone some duty as necessary as any which they doe because it crosseth their lustes Thirdly those sinfull actions which they doe forsake and those good duties which they doe persourme they doe but for a time for they are soon weary of well doing and returne to their sins as a dogge to his vomit Lastly they that be the seruant of sin both in the good which they do and in the euill which they would doe they are ledde and driuen by corruption that is the ground-work and beginning of all their actions they walke after the flesh not after the spirite
first cannot but haue the latter Secondly a consolation that the life of Christ is annexed to his death for they are sure to haue part with him in his life both of grace and glory that haue part with him in his death So the Apostle saith We beleeue it that is we are certainely perswaded of it that the life of Christ belongs to vs if we be dead to sinne it is no matter of opinion or coniecture but of faith Tim. What things learne we out of the ninth verse Sil. First that Christ was dead to take away sin touching guilt and dominion Secondly that he was raised from death to life again Thirdly that his life is no more subiect to death for it cannot againe be quenched with sinne and death whereupon doth follow these two most comfortable things First those sinnes of ours vvhich were imputed to him he hath wholy abolished and freeed himselfe from them For if any one of our sins were not taken away by him either he must not rise from the dead or being risen he must returne againe to dye for where sinne remaines vnremooued there of necessitie death hath power because it is the stipend of sinne Secondly that as Christ hath freed himself from our sins death so he wil free his mebers wholy from them both For he tooke our nature vpon him to that end to chase sinne and death out of it as it is written He came to destroy the works of the deuil 1 Iohn 3. Also in his death resurrection he bare our persons and for vs and in our behalfe ouercame sinne and death as if wee our selues had done it Tim. Vnto what vses will the knowledge of these thinges serue vs Sil. This knowledge must serue vs to these vses First to prouoke our thankefulnesse vnto Christ who hath wrought our liberty from sin and death the two maine enemies of our saluation Secondly to encrease our hatred of and our strife against sinne in a ioyfull hope of full and perfect freedome from it by Christ. Tim. What other thing is there to be learned out of this 9. Verse Sylas That Iesus Christ was once not onely dead but vnder the dominion and power of death not as one constrayned as it he could not haue kept him selfe from the power of death but willingly because he would obey his Fathers decree who had appoynted that death for our sin shouldseaze vpon him hold him as prisoner in the house of death for a time this is the lowest degree of Christs humiliation contayning the true meaning of that article of his descension into hell hell signifying the graue according to the phrase of scripture and descending into the graue was the putting of his body vnder the dominion of death for a certain space The vse of this is to teach vs humility that the same mind be in vs which was in Christ who at hee abased himselfe to such a vile condition for our good so ought wee in humblenesse of minde to serue and profit others though they bee our inferiours and though wee should put our selues to doe very meane or hard things for their sakes Tim. What is contayned in the tenth verse Sylas The end of Christs death which was to abolish and wholy take away sin both touching the punishment and the power of it therefore it is saide hee dyed once to sin that is to take away sin from his members by that one death which he once suffered Also it containes the end of his life which he now liueth in heauen to wit the glory of his Father therefore it is written that he liues to God that is to the praise of God and in his glorious presence or most gloriously Tim. What are we to learne from this that Christ is said to dye once to sin Sil. First that our sinne was the cause of his death Secondly that sin in the elect shall be destroyed and taken away by the merit vertue of his death the time wil come to wit after this life that the children of God shall bee as free from sinne as Christ himselfe is Thirdly that for the destruction of sinne it was sufficient for Christ once to dye and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne is absurd and abhominable it is absurd because it implies a taking away of sinne without death and a sacrifice for sinne without bloud or else an iteration of his death or often shedding of his bloud all which is most absurd it is abhominable because it is directly against the Scripture which speaketh of Christ as of one once dead and once offered Secondly because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death for if his sacrifice bee sufficient for this purpose to take away sinne their sacrifice of the Masse is superfluous if this be needfull then Christs is weake Tim. What other thing learne we from hence that Christ dyed but once Silas That it is sufficient for vs once to be mortified and once to dye to sinne from whence wee may gather that they are in an error which thinke that the grace of mortification and repentance may be wholly lost for then Gods Children must twice dye to sinne howbeit though the grace of sanctification is but once giuen yet Christians must labour to cherish preserue that grace with purpose neuer to returne againe to the seruice of sinne as Christ neuer returnes vnto the Graue Tim. Why is it said that Christ raised from the dead lines to God seeing he alwayes liued vnto God euen afore his death Sil. Christ after his resurrection from the dead doth otherwise liue vnto God then he did before his death For though it be true that alwayes euen before his death as well as after he was led by the spirite of God and did all things to the praise of God yet before his death hee so liued to God as hee had in him as in one who was a true man the infirmities of our nature wearinesse hunger thirst cold c. and vpon him as vpon our surety all our sinnes charged and imputed but after his resurrection hee so liueth to God as his manhood is wholly freed from all infirmity of nature and imputation of sin being most perfectly glorified Tim. What is contained in the 11. verse Sil. It is the conclusion of the comparison betweene Christ and his members the effect and summe whereof is this that what thing was done in Christ the same thing ought to be done in his members For as Christ once dying doth euer liue to God so his members are once to dye to sinne and perpetually to liue to God Tim. What is meant heere by our liuing vnto God Silas When not sinne but the Spirit and the word of God bee the grounds of all our thoughts wordes and deeds Tim. How is this spirituall life whereby we liue to God to be preserued and maintained Silas First by
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
from hence Silas It would serue to keepe vs from yeelding obedience to sinne if we would often and earnestly thinke of the end of sinne He that desires to be preserued from the seruice of sinne had great neede to remember foure things First his owne end Secondly the end of the world Thirdly the end of well-doing Lastly the end of sinne which is most bitter woe and paine without all end DIAL XIII Verse 22. But now being freed from sinne and made Seruants to God you haue your fruit in holinesse and the end euerlasting life Tim. WHat doth this Text containe Silas Two Reasons to perswade the seruice of God One because the fruite of it is in holinesse in this life the other because in the end it brings vnto life eternall These reasons are set downe in forme of a comparison three contraries being compared together As first God is set against sinne Secondly holinesse against shame Lastly eternall life against death The summe of all is this As the seruice of sinne bringes foorth shame heere and destruction for euer so holinesse and life eternall are the fruites which follow the seruice of God therefore we stand bound to embrace godlinesse and to eschue vnrighteousnesse and sin Tim. What is it to be freed from sinne Silas To be deliuered from the tiranny of sin that it should haue no power to rule ouer vs. For heere hee entreateth of Sanctification Tim. What learne we by this that he saith Now ye are freeed from sinne and wherefore doth he vse the Verbe of the passiue signification being made Seruants of God Silas Wee learne that there was a time when as they were the seruants of sin but are now at this time escaped out of that bondage And he vseth the Verbe of the passiue signification saying wee are free and wee are made seruants to God to teach vs that of our selues we are prone to sin but not to serue God without a speciall and effectuall working of God in our hearts making vs to be that by Grace which by Nature wee could neuer be For we are not borne but made the seruants of God we are not the seruants of God by our own endeuour but we are made such by Gods spirit we are borne the seruants of sin but we are made the seruants of God and that we are the seruants of God it may appeare by our hearty obedience vnto the will of God in all things as the seruants of sinne are manifested by obeying the lusts of sinne throughout Tim. What is meant here by holines Silas Praise by encrease of holinesse as appeareth by this that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse because though prayse be due vnto the seruice of God yet such as exercise themselues in doing the will of God doe often liue vnder reproach whereas encrease of inward holinesse to the praise of the godly in the eies of God and good men doth alwaies follow well doing as a wholesome fruit for Gods children when they haue serued God They bee indeede woorthy of praise but they may and doe misse of it at the hands of this vnthankfull world yet they are sure of this that the more paines they take in seruing God the more holy they shall bee and their conscience more vndefiled also they shal reape praise amongst all good men and with God their Father and this is no small encouragement to make men more earnest in the seruice of God to consider that they shall bee blessed of God with greater purity before him and more praise among his children For though Gods childeren are to doe well not onely nor chiefly for gayning praise or holinesse to themselues yet these things which will follow of their owne accorde by the ordinance of God as the shadow doth the body put some heart and cheerefulnes into them Tim. What other thing do we learne from this that we haue our fruit in holines Sylas That the full rewarde of seruing God is not altogether laide vp in the world to come but there is much giuen vnto them in this world both in corporall and spirituall blessings For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it so it pleaseth GOD to giue vnto his seruants euen here in this life some fruite of their obedience to him to confirme their hope of that reward which they shall haue in the life eternall hence their graces are likened to first fruites Rom. 8. Tim. What vse is to be made of this Sil. It reproues those that say that there is no profit in the seruing of God Secondly it serues to whet the harts of Gods children more obediently to please and serue him when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects as well as in outward regards Tim. Rehearse nowe the second reason to encourage our selues vnto the seruice of God Sylas It is the same which was vsed in the 17. verse namely that this seruice will end well euen in life euerlasting and therefore wee must giue our selues carefully to serue God for men haue reason to follow that hard which is sure to end well Sil. What doth the Apostle here vnderstand by life Sylas Heauenly happines and glory which is therefore shad owed out and signified by this terme of life because of all earthly things life is most delightfull and precious This life or heauenly happines consists in these two things first in the absence of all euill both from soule and body Secondly in the presence and perfection of all good both bodily and spiritually Tim. What are we to learne hereby that this life iscalled euerlasting Sylas Thus much that our heauenly happines is not for dayes or yeares but endures for euer euen as long as God endures without any limitation of time or measure of greatnesse Tim. In what sence doth the Apostle say that this life euerlasting is the end of Gods seruice Silas In a threesold sence first that it is a cause mouing vs to labour in good duties Secondly because it is the terme or end wherein our seruice shall determine Lastly because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines at the end of our life euen as rewards vse to be giuen vnto labourers at the end of the day when the worke is done For our short and meane seruice is not worthy of that lasting and glorious blessednesse but God of his goodnesse according to his free mercy hath promised and ordained that such as seruc him soundly and constantly should liue for euer in celestial glory Tim. What profit are we to make of all this Sil. It should preuaile with all Christians to make them serue God not only more diligently but cheerefully and constantly considering their labour in seruing God shall not be in vaine but shall haue such a great recompence of
till it bee quite abollished and extinct vtterly at their natural death Tim. What doth this teach Sylas That the death and mortification of sin as well as the sorgiuenesse of sinne is the fruite and effect of Christes death Tim. Whereunto should this serue vs Sylas To a twofold purpose first to stirre vp in Christians a great care to sub due and kill their sins least Christs death be made voyde vnto them for it neuer profits any vnto forgiuenesse whome it doth not profit vnto mortification Secondly such as feele sin die and loose strength may bee perswaded thereby that they haue a sauing part in the death of Christ it beeing made effectuall to them for mortification of their lusts Tim. What is the end of our liberty and freedom from sin the law Sil. That it may bee free and lawfull for Christians to passe ouer to a second marriage to bee ioyned to another husband that is to Christ being dead and raysed againe and for very good reason it is that the Apostle after the death of Christ doth make mention of the resurrection of Christ. First because vppon his resurrection dependeth the force efficacy and fruite of his death which had no whit benefited the Church if he had not been raised from the dead Secondly because Christ being now raised again to life and raigning in glory he is able to do towards his Church and euery member of it all husbandly duties of protection supporting instructing blessing enriching her with graces and gifts of al sorts Lastly to teach that as Christ dyed and rose againe so it is not enough for vs to crucifie sin but wee are to rise to a new life as well bound to liue godlily and righteously as to cease from euil Tim. What are wee to learne from this that you haue sayd Sil. First such as haue not sinne mortified in them are strangers to Christ for wee cannot at once bee vnder the law as the seruants to sin and yet bee ioyned to Christ as a wife to an husband Secondly the great dignity of euery true Christian which hath his sinnes taken away touching the guilt by forgiuenes and touching power and tiranny by mortification such a one is the spouse of Christ and is one with him and with all his graces and liues by his Spirit which enableth him to do good workes acceptable to God as sweet fruites are acceptable to men or as childeren which are the fruite of the wombe bee gratefull to their parents A most happy estate to be fruitful in good workes through the Spirit of Christ to whome we are ioyned in spiritual marriage Sylas Is not this the effect of our being ioyned in marriage with Iesus Christ that wee may abounde in the fruites of the Spirit Sil. It is so as the chiefe effect of naturall marriage is the begetting of Children whome the Hebrewes call the fruit of the wombe Psal. 127. and 128. So the maine fruit of our spirituall mariage is the bringing forth such fruites as are commanded in the law This doeth first of all encourage vs to labour in euery good worke because God will accept it as a pleasant fruit Secondly it reprooueth such as are either vtterly and wholly or partly vnfruitefull in the workes of righteousnesse for as the barrennesse of the wombe was a reproach amongst the Iewes so barrennesse in good workes is much more reprochfull to a Christian who is elected redeemed called ioyned espoused to Christ sanctified also to this end to glorify God by fruits of new obedience DIAL III. 5.6 For when we were in the flesh the affections of sin which were by the law had force in our members to bring forth fruites to death But now ye are delmered from the law he being dead in whome ye were holden that we should serue in newnes of spirit and not in the oldnes of the letter Tim. VVHat is the drift of this Scripture Silas To confirme the exhortation of bringing forth fruites to God by the comparison of contraries wherein our old and first mariage with sin is compared with our latter new mariage to Christ. The summe where of is this If in our first mariage sin was effectuall in vs by the law to bring foorth euill woorkes as fruites to death now that we are freed from sin and the law and be married to Christ let his spirit be effectual in vs to bring forth good workes as fruits to God if before we brought forth euil fruites vnto destruction much more now let vs bring forth fruite pleasing to God and wholesome to our selues Tim. What then be the parts of this text Silas Two the first hath the condition of our first mariage with sinne in the 5. verse The second part hath the condition of our second mariage with Christ in the sixth verse Tim. Nowe expound the word and tell vs what is meant here by the flesh and by being in the flesh Silas By the flesh is meant our sinfull corruption such as we bring with vs into the world through carnall generation and by beeing in the flesh is meant to remaine or abide securely in the estate of corruption our sin and our nature being vnited together as husband and wife And this is here to bee noted that it is one thing to haue flesh in vs and another thing to be in the flesh For the regenerate haue flesh that is some sinfull corruption in them because their sanctification is vnperfect but they are not in the flesh because their sinfull nature is mortified and reformed before their new birth they are in the flesh being euery way obnoxious vnto sin after new birth the flesh is in them because sin stil dwels in them Tim. What are we to learne from this kind of speech Silas That all the elect before their conuersion are so necrely linkt to sinne as they and sinne are but one euen as the woman coupled in marriage vnto the man they are no more twaine but one And note heere that in this comparison sinne answereth the Husband we our selues the wife married first vnto sinne and then to Christ. Tim. What is meant heere by affections and why are they called the affections of sinne The word signifies passions which with great force affect the soule and generally all euil motions But more particularly by affections is meant not onely the lustes which be in the inferiour part of our soule as in our wil but they comprehend our reason and minde as it is corrupt by sinne and so our euill thoughts counsels purposes deuises immagination discourses are all contained vnder this word affections And they are called the affections of sinne because they 1. come from sinne 2. they are themselues sinfull and 3. eggers vnto sinnefull workes begetting in vs those workes of the flesh mentioned Gal. 5 19 20. Tim. How are these sinnefull affections saide to bee by the Law seeing euery man by Nature hath them engrafted in him before
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
an entrance into the description of the fight and combate betweene the flesh and the Spirire which hee very notably setteth foorth in his owne person vnto the end of the Chapter For hauing opened the estate of all men Iew and Gentile vnder the guiding of sinne with-out Christ Chapter 1 2. and secondly their estate vnder the grace of redemption by Christ being iustified by faith they haue peace with God Chapter 3 4 5. and thirdly their estate by grace of sanctification or regeneration opened in Chap. 6. the iustified by faith are freed from the dominion of sin as wel as from the guilt thereof Now in the end of this 7. Chapter what weaknesse and disficulties are in this estate of sanctification how tough and dangerous a conflict with sinne regenerate men haue is most huely set foorth in Pauls owne example beeing a regenerate person heereupon he now speakes of himselfe in the present time Tim. But doth Paul speake thus of himselfe as hee was aregenerate man Sil. He doth so he doth now speake of himselfe as he was an Apostle regenerate not as he was a Pharisie vnregenerate Because he doth not speak of himself in the time past as he did before in this Chapter verses 8 9 10 11. but now he speaketh in time present saying I am carnall sould vnder sinne Tim. But Paul as he was an Apostle was holy being sanctified by the Spirite aud therefore spirituall not carnall Sil. It is true being conuerted and made an Apostle he was spirituall and holy yet not simply and absolutely so but in part onely and vnperfectly hauing still some sinfull corruption sticking in him which did fight against the diuine Law as he afterwards speaketh of himselfe verse 17 18. and 22 23. where hee distinguisheth betweene the flesh or sinne and himselfe as hee was renewed Tim. What then is the summe of this Scripture Silas Thus much Paul confesseth that being a regenerate man yet there did still abide in his nature corruption of sinne which violently resisted the Law so as hee could not attaine that perfect integrity and vprightnes or spirituallity as I may so speake taught in the law but was forced against his owne will often to do against the Law and to obey the lusts of sinne The conceite of Origen is strange and false as if Paul in the person of a naturall man did onely expresse the battell of reason and appetite Tim. What are wee to learne out of this free and franke confession that Paul maketh of his owne vicious naughtines Sil. First that it is a good fruite and sure note of a regenerate person vnfaignedly and ingeniously to confesse their sinfull infirmities wherein there is a great difference betweene the childe of God and those that bee but hypocrites for an hypocrite doeth commonly deny defend or extenuate his sinne or confesseth it more out of the feare of punishment then for the griefe of the offence or out of hope of pardon but the Children of God doe the quite contrary for they freely accuse themselues out of a loathing of their sinnes with trust of the forgiuenesse of it by Christ. Tim. What reason moueth them thus to do Silas First because it is the high and ready way to pardon the promise whereof is made onely to a faithfull and sound confession 1 Iohn 1 9. Secondly because this kinde of confession is both gratefull to God in that it is commaunded of him and doeth render vnto him his due praise Thirdly it is a true testimony and marke that our repentance is not counterfet and hypocritical but hearty and sincere because wee are contented to ashame and abase our selues that wee may giue God the glory and the Church a good example Lastly because it brings true peace vnto the conscience of a sinner These reasons and grounds are sufficient to moue the childeren of God euen openly and publikely to accuse themselues when need requires as appeares in the example of this our Apostle who to the end hee might yeelde due praise to God and to his lawe and giue vnto the faithfull an example of true humiliation doth in this place publikly accuse himself of sinfull corruption and of bondage to sinne in part for as hee doth here accuse himselfe generally of sinne so hee doeth elsewhere charge himselfe with sundry speciall foule vices by name see 1 Tim. 1 13. The like did Dauid and Salomon and Peter and innumerable others whereof mention is made in Sacred story Tim. What profit are we to make of this poynt Sylas First it ministreth great comfort to such as hauing and feeling their sinne are ready in vprightnesse to accuse and condemne themselues before God and men as neede requires for it declares them to be the new-borne children of God because none saue they can do this Secondly it instructeth all Christians as they tender Gods glory or their owne Saluation frankely to confesse those their sinnes with their mouths of which they haue a sence in their hearts and a checke in their conscience Thirdly it affords sharpe reproofe vnto such as deny their sins or confesse them constrainedly for this argueth that they are yet in the power of sinne seruants to their lusts void of the Spirite of grace wherewith the Children of God are led and vtterly carelesse both of Gods glory their owne good and other mens whom by the example of their humility they might edifie Tim. What other things doe we learn from this confession Silas That in all true repentance originall and birth-sinne is euer to be bewayled selt and confessed Psal. 51 4. 5. The reason is because the flesh or birth-sin being the roote of all other sinnes hee cannot be thought to repent of any sin that doth not repent and loathe this Tim. What is the vse of this poynt Silas It warneth vs in all our repentance to look back to the fountaine to wit corruption of nature Secondly it ptoues their repentance to be faigned who neuer complaine of this with a truely humbled heart either they bee ignorant or carelesse of this soule spotte and so vnrepentant Tim. Hauing spoken generally of the whole verse tell vs now what be the parts of this confession Silas Two first hee confesseth himselfe to bee carnall Secondly that he is the seruant and bondman of sin sold vnder sin Tim. In what respects doeth the Apostle call him selfe carnall Silas In two respects first because he was so by nature being borne of flesh infected with originall sin and corruption euen from his birth Secondly in respect of carna infirmities which did still cleaue vnto him euen after his ewe birth as ignorance vnbeliefe doubting pride vaine glory and hypocrisie and lusts of all sorts which trobled continually the Apostle euen in this his estate of regeneration Tim. But how may it be that a man should bee at once both regenerate and carnall Sil. Men in Scripture are called carnall in a double sence First the
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
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 mortall which is prooued Heb. 9 27. also by experience and reason which is dwelling sin wherof seeing none be free therefore all be fraile and vnder death Tim. What vse of this instruction Silas It serueth much to shake off pride and security and to prouoke all to watchfulnesse and humblenesse Should dust be proud should man be secure seeing he must die and come to iudgement Tim. What is the answere to this obiection Silas The Spirit is life because of righteousnes Tim. What is meant here by the Spirit Sylas Some by the spirite will haue meant the Holy Ghost the spirit of God and Christ dwelling in vs then the meaning is though we carry about vs mortall bodies yet the holy Spirite of Christ dwelling in vs is euen in this mortality the earnest and pledge of immortall life in heauen But by Spirite heere is meant the spirituall part of man to wit the soule being 〈◊〉 by the spirit of God The opposition betweene the spirit and the body do require this sence Tim. What vse is to be made of this point Silas A singular comfort against the terror of death the horror conceiued from the putrifaction and rottennesse of the body in the graue that howsoeuer the body must die by the decree of God yet the soule being sure of eternall life shall liue for euer with Christ in heauen the better part shall be well euen most happie and the worst part the body must follow in time for being both the members of Christ and temples of the Spirite both must be vessels of celestiall glory Tim. What other instruction from hence Silas Whosoeuer is righteous indeed by inherent and imputed righteousnesse he may bee vndoubtedly sure that he shall liue for euer eternally with God first in his soule then in his body The reason is because such haue the beginning of eternall life and therefore are sure of the possession For God will finish that which hee begins also he will keepe his promise Tim. What vse of this point Silas It should cause euery one to search whether he be iustified and sanctified He that findes these vpon due examination findes strong testimony of his eternall saluation whereof the lesse we doubt the more sure we are of righteousnesse Secondly it affoordes a sharpe reproofe to such as are vnrighteous as their liues do shew yet promise to them selues life eternall and professe the hope of it these lye and deale not truely whosoeuer saith that he shall liue happily yet hath no care to liue holily He that walks in darkenesse and saith that hee hath communion with light doth deceiue himselfe DIAL X. Verse 11. But if the Spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your Mortall bodyes by his Spirit that dwelleth in you Tim. VVHat doth this Text containe Silas A Consolation taken from the effects of the Spirit raising vp our vile bodies vnto a glorious life It dooth naturally arise from the former verse after this fashion Our bodies when they be dead and do lye and rot in the graue they shal be quickned again at the last day by the power of Christs spirit The sum whereof is thus much that howsoeuer death and corruption in the graue be things very terrible yet for all that this is no small comfort vnto the faithfull that the same Spirit which at their death giues eternall life to them as concerning their soules shal also at the length quicken their bodies that the whole man may liue and be blessed for euer Tim. Let vs now come to expound the words and tel vs what is meant heere by Him and the Spirit of him Sil. By him is meant God the Father from whome because the holy Ghost proceedeth therefore it is called his Spirit or the Spirit of him Tim. What is meant heere by Iesus and the raising him vp from the dead Tim. By Iesus is meant the body of Iesus which being crucified and dead was quickned againe the third day and this is called the raising vp Iesus from the dead A Synecdoche of the whole for a part Tim. What do ye learne from these wordes thus opened and declared Tim. VVHat is the summe of this 12. verse Silas That Christians must not liue after the flesh but after the Spirite which though it be not expressed yet it must be vnderstood by the law of contraries Tim. By what argument is this exhortation pressed and vrged vpon vs Silas By foure arguments The first is taken from that which is equall and honest verse 12. The second from danger the third from profit the fourth from the easinesse of it verse 13. Tim. What is the argument taken from honesty Silas It is this Common honesty requireth that euery man pay his debt now all the faithfull are debters to the Spirite and therefore wee are all bound to pay this debt by liuing after the Spirite Tim. What are we to learne generally from this exhortation Silas Two things First that in good order of teaching exhortation must follow doctrine the reason is first because exhortation pierceth deeper and sticketh longer when it is built firmely vpon the ground of some doctrine euen as doctrine becomes more liuely when there is an edge set vpon it by exhortation Secondly from hence we are generally taught that it is a point of honesty and iustice to answere and satisfie our debts as it is written Rom 13 8. Owe nothing to any man Whervnto adde the example of the widdow mentioned in 2. Kings 4 7. who being charged with many Children yet sold her substance to pay her debt See more touching this vpon the Dialogue Rom. 13. 8. Tim. What vse is to be made of this point Silas It reproues sundry sorts of people First such as borrow and neuer meane to pay taking all to bee their owne that once comes into their purse Secondly such as are of opinion that whatsoeuer is lent them is their owne if they neede it neyther are they bound to restore Thirdly such as will pay their debts but they doe it out of a loue not to honesty but to their own reputation Fourth ly such as wickedly deferre payment to the hurt of their creditours or wholly defiaude their creditours by vniust tricks Fiftly such as discharge their debt but doing it with an ill will louing them the worse which haue trusted them with their mony that prouerbe being often fulfilled in this case When I lent I was a friend but when I asked I was vnkinde Sixtly it rebukes Ministers which pay not the debt of teaching to their people the people that pay not their due and debt of maintenance to their teachers Rom. 1 14. I am a debtor to the Grecian 1 Cor. 914. The Lord hath so ordained it that they which preach the Gospell should liue by the Gospell Tim. In what respects or by what wayes doe the faithfull become debters to
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.
as is in hungry men after meate and thirsty men after drink or wearied men after rest or in the sicke after health Secondly this desire is accompanied with an vnfaigned confession of particuler sinnes so farre as be knowne to vs and hearty bewayling of the deepe miserie due vnto them Thirdly there is wrought a perswasion that all their sinnes how great and many soeuer be pardonable being farre inferiour to the infinite mercies of God merites of Christ. Fourthly there followes an earnest and constant crauing of the forgiuenesse of them all Lastly there commeth the gift of a liuely faith assuring the Conscience that all are forgiuen and they fully reconciled vnto God whence ariseth great peace and rest with liberty and freedom to the soule And this faith in Gods promise is the testimony of the Spirit all which is shadowed out by the parable of the lost childe who felt a great neede of his Fathers reconciliation much desired it confessed himselfe vnworthy of it despaired not to finde it earnestly begged it with perswasion of it Tim. This Spirit of Adoption which is heere set as contrary to the Spirit of feare dooth it expell all feare where it is giuen Silas It doth expell all seruile feare though not vtterly as it is written Perfect loue casts out feare 1 Iohn 4 18. but it engendereth filiall feare as it is written There is mercy with thee that thou maist be feared Psal. 130 4. The adopted children of God haue then a mixt feare as they are not wholly free from feare of hell fire which serues them as a bridle and curbe to awe them and restraine them from sin yet they chiefely feare him because they would not offend his infinite goodnesse This feare is often commanded and they are often exhorted vnto it it hath many promises made to it in the word Tim. How may the children of God perceiue that they are endowed with this spirit of Adoption Silas Especially by that effect of calling vpon God for whereas the elect before they had this Spirite of adoption were afraide of God and did flye from him as from a most terrible Iudge example whereof we haue in Adam and Eue after their fall Gen. 3. being now adopted by grace the Spirite of God doth open their mouths to pray vnto God as children vnto a father with holy boldnesse Gal. 4 5. The reason heereof is because they being certaine that their sinnes bee forgiuen them and that God who was their enemy is reconciled therefore they may freely speake vnto him aa one friend vnto another and God is as ready to heare them as a father is to heare his owne deare Child Yea farre more ready to heare then his children are to aske preuenting their prayers oftentimes and alwaies granting them Tim. What vse is to be made of this point Silas First it confuteth such as teach that wee ought alwayes to doubt of Gods good will and of our owne adoption Secondly it comforteth such as haue the gift and willingnesse to pray because this is a certaine note vnto them that God is their Father Tim. Yet wicked men and hypocrites also Idolatrous and superstitious men doe pray Silas True yet Gods children alone can in truth say Abba father and in their prayers cry to God These two things godly confidence and feruency seuer the prayers of Gods children from all other who call vpon God eyther for fashion sake or for belly sake therefore coldly and without confidence Tim. But from whence doth arise this confidence and feruency which the faithfull exercise in their prayers Sil. There confidence doth spring first from the mercies of God he being pacified towards them in his Son Secondly from the truth of God promising to heare them for his Sons sake Thirdly from the merit of Christs intercession to whome the Father will deny nothing Their feruency also doth arise first from a true and particular sight and sense of their owne sinnes and miseries and secondly from the sound knowledge and meditation of the excellency of Gods graces which the more they are knowne and valued are the more cagerly thirsted after and desired Tim. What may wee gather from these things for our owne good Silas First the godly are instructed in all their prayers to prouoke themselues to earaest zeale and assiance by thinking seriously vpon the infinite mercies and promises of God the mediation of Christ and their own sinnes and miseries Secondly whensoeuer Gods childeren pray without consideration of these thinges they must needes pray vncomfortably and with weake confidence Thirdly from hence we may see that the prayers which be made to Saints to the Virgine Mary and to Angels that they come not from the Spirite of adoption which directs vs to pray vnto the Father but from a spirit of errour being indeed a doctrine of diuels Fourthly because we haue our adoption from Christ and his spirit therefore no vngodly men as Turkes and Iewes can call vpon God Fiftly seeing the godly are certain of God to be their Father there fore they may be also certaine of their adoption and consequently of their saluation because sonnes be heires The sonnes of this world cannot be so certaine of their Father as the faithfull bee of theirs Sixtly by the change of the person wee haue the Apostle woulde teach euery one to hope well of the adoption of other Christians and to bee assured of their owne hauing the testimony of the Spirit of Christ teaching them to call God Father Seauenthly the expressing of the name Father both by the Hebrewe and Greeke words teacheth that God is Father both of the Iewes and Gentiles which are indifferently partakers through faith of this adoption Lastly because Paul vseth heere this strange worde Abba wee cannot gather thence that the seruice of God should be in a strange tong as the Papists affirme directly against Gods commaundement 1 Cor. 14. 19. But these strange wordes were by vse and custome growne common and familiar being thereby commonly vnderstood and easie to be vnderstood therfore it was that both Hebrew in the Greek and the Greek in the Latine and English bee often kept in the naturall sound vntranslated DIAL XV. Verse 16. The same Spirit beareth witnesse with our Spirits that we are the children of God Tim. VVHat doth this text containe Silas A new reason to proue the beleeuing Romanes and al other the faithful to be the children of God It is proued by a double testimony one of Gods Spirite the other of our Spirit and in the mouth of two witnesses euery word or matter is confirmed Deut. 17 6. But all beleeuers haue two firme undeceiueable witnesses of their adoption the one without them and the other within them Therefore they may be and are certaine of their adoption that they indeed are Gods children The summe hereof is thus much that the Holy Spirite which stirres vp feruent prayer in the hearts of beleeuers doth beare witnesse with
their owne spirits that they are adopted of God to be his sons and daughters Tim. Into what parts may wee resolue the matter of this text Silas Into two parts it may fitly be deuided to wit into a case and a resolution of that case The case is this how the children of Adam by nature may be sure that they are the children of God by grace Tim. What do ye iudge and esteeme of this case Silas That it is a case of all cases of most woorth and waight a most excelent important case of greatest consequence and vse It is of great worth and excellency because it tendeth to gaine certainety of a thing which is of al other most precious to wit our adoption and Son-ship euen of our right to the kingdome of heauen that most glorious inheritance Also it is a case of importance and waight because it doeth behooue and import men very much to know how they hold their earthly inheritance it must needs then greatly concerne Gods children to haue ready their euidēces of their heauenly inheritance Again it is a very haynous offence for any Christian to call God Father and not to feele assuredly that hee is his Childe but of custome and in hypocrisie with his tongue onely and not in truth which is farre more greeuous and dangerous then if one should counterfeit himselfe the sonne of an earthly king which yet is a capitall crime and yet furthermore it is of great consequence and vse for it wil stay and strengthen the heart in soule-temptation and conflict Also it will quicken to a chearefull performance of duties and lastly it will nourish hope and patience in all afflictions For one being perswaded of Gods loue then followes ready seruice confident prayer and patient hope Tim. Now tell vs from whence we are to fetch the full and firme resolution of this case Silas From that witnesse which the holy Spirite doth beare to our Spirite or from the witnesse of Gods Spirite and of our spirite Reade it eyther to our or with our spirit it commeth much to one effect onely this ods that it implieth but one witnesse if we reade it our spirite but importeth two if it be read to spirite Tim. What is meant by the same Spirite and what doe yee call the witnesse of it Silas By same spirite is meant the spirite of adoption spoken of in the former verse euen the holy Spirite it doth giue testimony to Gods Children of their owne adoption and the witnesse of the Spirite is a motion of a soule resting steadily on the mercies of God thorough Christ inspired and stirred vp by the Spirite Tim. How and after what sort doth the holy spirite beare this witnesse to beleeuers that God is their Father Silas These two wayes ordinarily not by extraordinary reuelation but first by that cry mentioned before stirred vp in the hearts of the faithfull by the Spirite which mouing them effectually to call God their Father with filiall and childlike trust in his goodnesse heereby they are assured of their adoption None can say Iesus is the Lord but by the Spirite of God 1. Cor. 12 6. Likewise none can truly call God his Father but by the motion of the spirit of Adoption Whosoeuer therefore in their Prayers can call God their Father in truth they may thereby be perswaded that he is so seeing the Spirit of adoption is peculiar to Gods sonnes as in verse 14. we haue learned Thus Chrysostom expounds declares this witnesse of the cry of the heart engendered by Gods Spirit Secondly the Spirit beareth witnesse by a practick Sillogisme or reason framed thus Euery beleeuer is the Childe of God and shal be saued This is the summe of the Gospell But I am a beleeuer this is the worke of the Spirite making euery faithfull person to know and feele this in himselfe 2 Tim. 1 12. 〈◊〉 Cor. 2 10. Therefore I am the Childe of God and shall bee saued in heauen This conclusion is the testimonie of the Spirit vpon the former premises Thus these two Seruants of the Lord Paroeus Perkins expound declare this witnesse of the Spirit Tim. By what reasons can ye proue that this witnes of the holy Spirit cannot deceiue vs Silas First because it is the Spirit of truth which cannot lie and deceiue Iohn 14 17. Titus 1 2. Secondly this holy Spirit searcheth all thinges euen the deepe things of God 1 Cor. 2 10. Thirdly he is Lord of all therefore worthy of credit and beleefe If a man or Angell or Archangell should preach vnto vs this adoption we might doubt of it but seeing the Spirit who is Lord of all doth witnesse it what place is there of doubting saith Chrysostom Tim. But how may a godly Christian discerne this witnes of Gods Spirit from the delusion of Satan and from the presumption of Hypocrites and wicked men Silas By these waies First by the grounds reasons of the witnesse which are not mans own merit or common graces or outward blessings but they be the truth power and mercy of God the Father also the merits of Christ the Sonne and the workes and fruits of this Spirit of Adoption These are such firme grounds as cannot possibly faile him who rests on them Secondly by the manner of the testimony which is certaine and firme as an earnest or seale putting vs out of doubt setling the conscience in such quiet and sound tranquilitie as farre differeth from numbnesse and deadnesse of hypocrites and of ciuill men Thirdly by the effectes of this Testimony as 1. Ardent prayer 2. Sincere loue of God and our Brethren for his sake 3. Willing and constant obedience to Godward vnto which we may ioyne these sixe meanes following as good helpes to descry this difference First presumption is naturall from our birth but this testimony of the Spirit is supernaturall and is not in vs before the grace of conuersion Secondly this Testimony ariseth from the vse of holye meanes as hearing reading Sacraments c. and is thereby confirmed whereas presumption is from security and not from the vse of meanes which presumptious persons neglect or contemne Thirdly presumption is most confident neuer doubting or making question of election or saluation This Testimony of the Spirit is much assaulted with doubts and feares more or lesse at one time or other as in Iob and Dauid Therefore he that saith I neuer doubted I thanke God I haue alwayes had a strong beleefe hee speakes from presumption Fourthly presumption is cuer ioyned with worldlinesse and prophanenesse but this Testimony is neuer seuered from a desire to liue holily and righteously Fiftly presumption presumes of Gods loue in the time of Gods benefits onely but in aduersitity vanisheth This testimony is constant and permanent in aduersity aswell as in prosperity Lastly this testimony of the Spirite commeth by the application of faith also it throughly perswadeth and giueth not
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
hapned without his will but are the happy effects of Gods gracious prouidence so wisely ordering and disposing their contumacy as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition Thus in the administration of the worlde Gods prouidence and goodnesse draweth life out of death and grace out of sinne and good out of euill as in the creation hee made light spring out of darknesse Tim. What profit is to be made of this poynt of doctrine Silas That Christians must study how to conuert their owne sinnes and the fall of others to their benefit for seeing God purposeth good to some by the sinne and fall of others it behooueth vs to consider wisely howe to conuert our owne falles and other mens ouersights to our spirituall welfare Tim. What good may wee take of our owne falles and the falles of others shewe vs this more fully and distinctly Sil. First our owne sinnes should be a meanes to humble vs. Secondly to cause vs to be more watchfull Thirdly to stirre vs vp more to prayer against them Fourthly to a greater strife against sinne that it preuaile not nor soile vs. And lastly to a greater compassion towardes our neighbors which haue falne by feeling our infirmities The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like also to take occasion of exercising charity in prayer for them and admonishing of them Wee had neede to haue skill to knowe how to reape some good of sinne for wee haue had a great deale of harme by it euen the offence and displeasure of a good God the wounding defiling of our conscience hurt to our name and estate danger of perishing to our persons many miseries and death in the end which should cause vs to feare before sin and after sin to bee made wary and wise by our owne and other mens faults Tim. What other things to be learned from hence Silas That there is great difference betweene God and men in their manner of gouerning his wayes our wayes are not alike for he may vse all occasions meanes and instruments of doing good because hee is a most free agent and cannot bee defiled by partaking with euill but men are bound to doe good things by good meanes Rom. 3 5. Wee may not doe euill that good may come of it Moreouer we learne that where the Gospell is there commeth saluation for it is both a message of saluation to sinners and the power of God vnto saluation Luke 2 10. Rom. 1 16. Therefore called Gospell that is a gladsome tidings and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it Lastly we learne that the prosperity of others it is the cause of iealousie and enuy in our selues the Gentiles good is the Iewes griefe which though it be a sin yet God can and will make good to come of it but tho God in his prouidence can dispose faults to very good ends this must not be any encouraging to offend DIAL X. Verse 12. Wherefore if the fall of them be the riches of the worlde and the diminishing of them the riches of the Gentiles how much more shall their aboundance be Tim. VVHhat doth this scripture containe in it Silas An illustration or larger setting foorth of the two ends of the fall of the Iewes mentioned in ver 11. viz. the adoption of the Gentiles and the repentance and conuersion of the Iewes this latter hee beginneth within this 12. verse and the former he illustrateth in the 13. and 14. verses The reason why he first dealeth with the latter end of Gods counsell by an hysterosis it is because it seemeth to bee contrary to the former and therefore hee is carefull to reconcile them Tim. How may these two endes seeme to fight one with another as mutuall enemies Silas Thus as if the Iewes were cast out of the couenant and Church to make roome for the Gentiles to come in hereof the Gentiles might surmise that the receiuing of the Iewes should be their reiection and cutting off For it was likely and might bee feared that as the falling away of the Iewes was the occasion of the conuersion of the Gentiles so the conuersion of the Iewe should occasion the falling away of the Gentile Vnto which obiection the Apostle answereth negatiuely denying the obiection hee strengthneth his argument from the lesse to the more thus If the diminishing and pouerty of the Iewes bee the riches of the Gentiles much more shall their plentifull calling be if their fall do further the saluation of the Gentile their restoring shall not hinder but further it more For if God can doe that which is lesse likely to draw good out of euill much more hee can turne that which is good to the good of the Gentile Againe a thing which is good as the restoring of the Iewe hath a proper inbred vertue to bring forth that which is good but a thing which is euil as the fall of the Iewes bringeth forth good accidentally not as a cause but as an occasion onely Tim. Expound the wordes and tell vs what is meant by fall Silas The casting off of the Iewes from Christ in part and not wholly therfore called diminution or minishing by which worde wee are not to vnderstand the Apostles which were but few and abiect yet enriched the Gentiles by their preaching but the falling away of the Iew vnto a few small number for the most of them refusing Christ by vnbeliefe the residue were but a few and therefore fitly called a minishing or a diminution which is not an excision or cutting off the whole but a decision or cutting a part from the whole Tim. What is meant by world and their riches Silas World signifieth the Gentiles so expounded in the wordes following and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell and the thing wherewith they were enriched euen the plentifull knowledge of Christ and the abundant graces of the Spirite Tim. What signifies abundance Sil. Two things First the great company of the Iewes which shall be called towards the end of the world And secondly the encrease of spirituall graces bestowed on the Iewes in their generall conuersion So as this is the summe of this whole verse Seeing the Iewes being fallen away from God and brought to a little number did occasion the plentifull and generall vocation of the Gentiles vnto grace therefore the Iewes themselues beeing generally called and abundantly blessed with the riches of Christ there shall most certainely thereby come great good to the Gentiles Tim. Let vs now see what doctrines doe arise out of this 12. verse thus expounded Silas First we learne the exceeding great seuerity and most sharpe wrath of God in
vnder when they fall that they fall not from him Psal. 37. 24. and that none shall plucke his Sheepe the faithfull out of his handes Iohn 10. 28. They shall neuer perish but haue life euerlasting Ioh. 3 16. That he will not tempt aboue strength 1 Cor. 10 13. Of which promises it followeth that God beeing faithfull and constant the beleeuers cannot by their owne folly and vnheedfulnesse quite loose no not for a moment their election faith for then the temptation should exceed their strength they were pluckt out of the Shepheards hand and they cease to liue vnto God Faith which is soules life being extinct so not euerlasting Secondly albeit our corrupt nature is so made as it would goe backe and easily of it selfe would fall away yet the elect being vpheld by the power of God the beleeuers cannot haue a will to reiect their calling nay their will is confirmed to perseuerance also faith bringeth with it a perswasion that God being our Father in very deed will be our God and Sauiour to the death for euer And therefore though of weakenesse we often take sore fals yet he will not suffer vs to fall away from him Lastly sithence without perseuerance in Fayth to the end Gods calling cannot truly be saide to be without repentance for calling and faith bee so knit as they stand together or fall together therefore liuely Faith cannot be lost no not by our owne default For none wholly can forsake God saue such as bee wholly forsaken of God who hath promised the righteous neuer to faile and forsake them Iosh. 1. Heb. 13 5. And to shut vp because this point hath beene elsewhere largely spoken of it is not in vaine that the elect being weake are commaunded to watch and pray and be sober to preserue themselues to feare with humblenesse of minde Math. 26. 1 Peter 4. 1 Iohn 5. Rom. 11. For by these and such exhortations as instruments of grace they are of the holy Spirit stirred vp to great and continuall fear to keepe their faith and other graces and by the mightie blessing of God vpon the ministery of the word and Sacraments they are stablished and made strong to abide in the Faith Of the fals which they take by ouersight or force of spirituall assaults they haue a sight sence and sorrow giuen them so rise againe by true repentance to walk on more steadily and heedily for afterward being conuerted confirme thy Brethren This Doctrine that our election calling and faith cannot faile is verie comfortable to all such as bee well assured of their owne election and calling by the worthy fruites of faith and testimony of Gods Spirit it makes them ioyfull in Tribulations and to glory in God euen when Satan sinne and the world do most rage against them because they know that these spirituall and spightfull aduersaries do imagine but a vaine thing they shal be no more able by all their wrestling and fighting to breake off from saluation any whom God hath chosen to his kingdome of heauen then could Saul with his Courtiers hinder Dauid from attaining the promised kingdome of Israel and therefore with his wordes in their chiefest conflictes of conscience may say O ye gates of hell how long will yee loue vanity and seeke after leasing Assure ye the Lorde hath set apart him that is godly for himselfe he will heare mee when I call vpon him DIAL XXIII Verses 30 31 32. For euen as yee in times past haue not beleeued God yet haue now obtained mercy through their vnbeleefe euen so now haue they not beleeued through the mercie shewed vnto you that they also may obtaine Mercie For God hath shut vp all in vnbeleefe that hee might haue Mercie on all Tim. VVHat may be the contents of this Text Silas It containeth the two last arguments to proue the conuersion and saluation of the Iewes ascribing it neither to chaunce nor their owne merites but wholly vnto the mercy of God as the head-spring of all good gifts The one of these arguments is drawne from a comparison of equals or from the example of the Gentiles being matched with a like example of the Iewes ver 30 31. The other from the common ende of that misery wherein both Iewes and Gentiles were wrapt through vnbeliefe which is not that they might perish but to minister occasion vnto God to expresse his mercy Tim. What is the summe of the former argument Silas Thus much as ye Gentiles were not forsaken of God when ye were vnbeleeuers so though the Iewes be now vnbeleeuers yet doe not ye thinke that they shall bee forsaken for euer for they nowe are not woorse then you haue beene Or thus If the vnbeliefe of the Iewes was occasion of beeliefe to you Gentiles then the mercy of the Gentiles shall likewise bee occasion of shewing mercy to the Iewes that they may beleeue so bee saued The pith and sinewes of the argument consisteth herein that there is as much or rather more force in that which is good to produce a good effect then there is in that which is euill to bring sorth a good end Therefore if the blindnesse of the Iewes though it bee a sinne yet being Gods worke had so good an end as the conuersion of the Gentiles why may we not thinke that the calling of the Gentiles should helpe towardes the calling and saluation of the Iewes by prouoking them to emulation and earnest desire after the same grace to enjoy it as verse 11. Tim. In this example what things are compared together Silas Three things with three things First the vnbeliefe of the Gentiles past with the present disobedience of the Iewes Secondly the present mercy vpon the Gentils with the future mercy to be shewed vpon the Iewes hereafter Thirdly occasion with occasion the vnbeliefe of the Iewes as occasion of beliefe to the Gentiles and the mercy extended to the Gentiles as an occasion of mercy Iewes vnto the. Tim. Come to the words and tell vs whether it were better to reade vnbeliefe or disobedience Silas Though it skill not much yet vnbeliefe is the better reading for none are woorse to bee perswaded then vnbeleeuers and the word here vsed commeth of a word signifying to perswade Also Paul in this chapter maketh vnbeliefe the cause of the Iewes reiection from God as verse 20 25. Tim. What is here signified by mercy Silas The cause is put for the effect mercy for the gift of faith that commeth from Gods mercy so to obtaine mercy is to obtaine faith through the mercy of God and your mercy in ver 31. not that whereby themselues were mercifull but that blessing of faith which Gods mercy had giuen vnto them as before in verse 22. goodnesse or bounty doth signify a liuely faith the fruit of Gods goodnesse Tim. What instructions are wee now to take from these two first verses of this text Silas That the elect of God be they Iewes or Gentiles do
It is by Ezra to the Iew and by the Prophet Esay to Ezekiah imputed as a fault that they forgat his mercies and rendred not to God according to his great goodnesse Tim. What is the second reason Silas It is taken from the effect of this sacrifice because GOD accepteth such a sacrifice so well qualified for they are after his owne heart For God being a spirit and holy cannot but delight in holy and spirituall 〈◊〉 being offered vp in the name of Christ 2 Pet 2 5. and proceeding from faith the Spirit of God Heb. 11. 5 6. Gal. 5 22 23. A great encouragement to euery Christian to labour harde in the deniall of himselfe and mortification of his lusts to know this to bee accepted with God Must wiues study to please their husbands 1. Cor. 7. 34. and seruants their Maisters Ephe. 6 5. euen their vncourteous maisters 1. Pet. 2 18. How much more then ought you to please God your Lorde husband father and redeemer who hath forgiuen you all your sinnes and called you to an inheritance immortal in the heauens 1. Pet. 1 4. These two reasons can be of no force with an vnregenerate or euil man or woman which neuer were partakers of his sauing mercies no not of one crum of them nor yet euer had their hearts framed by the Holy-Ghost to any sound care of pleasing God but the godly which haue receiued but one drop of Gods mercie in Christ and are led by his Spirit these will be mighty perswasions to make them more vpright zealous in Gods seruice DIAL II. Verse 2. And be not conformed vnto this world but be ye transformed by the renewing of your mindes that yee may prooue what is that good that acceptable and perfect will of GOD. Tim. WHat is the matter and method of this Text Silas It containeth the second generall precept concerning all Christians of euery degree and sort For the forme of it is set downe negatiuely then amplified by the contrary affirmation We are forbid to follow the fashions of this worlde and 〈◊〉 enioyned if we will please and serue God to make the will of God reuealed in his word the rule of our life and manners which will is set forth by three especiall qualities First good Secondly acceptable Thirdlie persect This verse then hath it in the explication of the former expressing plainely what was there figuratiuely set downe teaching vs the manner how Christians may offer themselues to God namely if they auoid the corrupt lusts of the world and endeauour thorough the regeneration of the Spirit which beginneth at the change of the minde the principall part of mans soule to allow and do the thinges which God willeth and approouerh being good acceptable and perfect Tim. What is meant by the world and by being conformable vnto it Silas Men vnregenerate and meerely naturall and all which is contrary to Gods will which is heere called the world as often elsewhere Iohn 14 17. 1 Iohn 2 14 15 16. and chapter 5 19 c. because such persons do still sticke in the vncleane and filthy mire of worldlie lustes which they obey with greedinesse Also for that they wholly minde earthly things louing them and caring for the thinges of this life neglecting heauenly things The conforming to these men is to like and allike them and to bee like them in their conditions to follow their fashions forme and guise of liuing shaping our courses semblable vnto theyrs putting on their forme and shape in our behauiour What the fashions of the world be see 1 Cor. 6 9 10. Galath 5 19 20 21. 1. Pet. 4 3. 1 Iohn 2 14. Ephes. 4 18 19 20. Tim. What is our doctrine from these words of the Text thus explained Silas Gods children must not in any wise make the manners of worldly and wicked men the rule and patterne of their life action The proof hereof see Psal. 1 1. Walke not in the way of the wicked c. and Prouer. 1 10. and Chap. 4. 14. we are forbid to goe after sinners wherunto agreeth that of Mat. 7 13. forbidding to enter into the broad way and that of 1. Pet. 4 4. that wee should not run with the wicked vnto the same excesse of ryot nor to be companions with the workes of darkenes Ephes 5 7 11. All which do teach vs that in framing our conuersation we may not imitate the fashions deeds of euill men The Reasons heere of be these First Gods people are a kingly Priesthood Pet. 2 9. therefore the fashions of worldly men do not become them For since the elect are made Priests vnto God it behooueth them to haue the whole life and all the parts of it wel ordered saith Chrysostom The Priests vnder the Law might not touch any vncleane carkas of men or Beasts neither may Christian Priestes meddle with polluted rotten lustes such as carnall men wallow or welter in Secondly the lusts of the world are not of God but of the diuel Iohn 2 16. But Gods children in their baptisme haue by solemne promise renounced the Diuel and all his lusts and therefore may not follow them without running into the guilt of perfidiousnesse and promise breaking Thirdly the faithfull haue put on Christ Iesus Gal. 3 27. and haue him dwelling in their hearts by faith Ephes. 3 17. Therefore they may not put on the sinfull affections and foolish fashions of this world for what communion between Christ and the world from which he hath redeemed vs Also his Gospell and grace teacheth vs to deny worldly lusts Titus 2 11. Fourthly God and the corrupt custome of sinners cannot both bee loued for if we loue the world and the things thereof the loue of God is not in vs 1. Iohn 2 15. Iames 4 3. The amity of this world is enmity with God but Gods children are bound to loue God aboue all yea alone all thinges bee for him and in him therefore they ought to abhorre the world Fiftly it is dangerous euen in this life for the godly to do after the customes or to delight in the company of sinfull men Peter among worldly men learned to deny and sorsweare his Sauiour Iehosaphat was forbid familiarity with Achab Wilt thou loue him whome God hateth 2. Chron. 19 1. and Iosias by conuersing with and conformining himselfe vnto an heathen king loste his life 2. Kings 23 29. The Israelites by framing themselues to the Egyptians in idolatry Exo. 32 1 2 3. and to the Moabites in adultery Num. 25 1 2. pulled due iust vengeance from God vpon their owne heads Dauid amongst the Philistims learned to dissemble and was in hazard see the title of Psalme 34. Sixtly the ende of the children of this world such as fashion themselues like to it is damnation Phil. 3 19. also see 2. Thes. 1 9. 1. Pet. 4 5. Lastly the fashions delights pleasures and lusts of worldly persons doe in a
auoide all occasions means causes prouocations vnto them Sinne cannot be eschewed whiles enticements vnto sinne be cherrished Who will no euill doe must do nothing that belongs thereto Tim. What is done in verse 14 Silas The maine exhortation is repeated onelie the forme of words is varied Also now he expoundes the armour of light as hee had by particulars declared the workes of darknesse by a new Metaphor of a Garment to which Christ is likened put on because as a Garment hides our corporall nakednesse so by Christ our sinnes are couered from the sight of Gods Iustice. Also a Garment compasseth in our body aboue and belowe from top to toe so all the corruptions of beleeuing sinners bee couered vnder this Mantle of Christes righteousnesse Lastly a Garment serues not for couering onely but for comelinesse ornament too so the Spirit of Christ dooth decke and adorne Christians soules euen as his death doth hide our spirituall pollutions Christ is our wedding Garment and our long white robe Reuel 3 18. Aarons Garment is a type heereof the glorious apparrell of the High-Priest vnder the Law was a figure of this spirituall raymenr and taught Gods people that as neuer the High Priest might appear before God without his Ephod and fine linnen garment so sinners cannot with liking and allowance come vnto God otherwise then by Christ by whome alone there is accesse made to God Rom. 5 2. Iacob put on Esaus clothes when he got the blessing and for the obtaining of heauenlie blessednesse it is verie necessarie that we put on Christ. Tim. But seeing Christ is put on by Baptisme Gal. 3 27 how are the Romanes being alreadie baptized exhorted to put on Christ Silas Christ is put on two wayes First Sacramento tenus Secondly reipsa either in the Sacrament onely or in truth also Thus the Maister of Sentences distinguisheth out of Augustine who writeth thus Indu mus Christum aut ad Secraments perceptionem aut ad vite sanctificationem The former is common to good and bad the latter is peculiar to the Saints many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion as Zacheus Paule the theefe these till their conuersion receiue no more but the Sacrament without Christ who is the thing signified and reprobates do neuer put on Christ otherwise then Sacramentally and by profession of him before the Church Paul writing heere to persons both baptized and conuerted and growne into yeares and grafted into Christ exhorteth them vnto the latter putting on of Christ to wit in deede and trueth and that more and more vnto further sanctification of 〈◊〉 〈◊〉 Fob this phrase put on in the present time noteth a continuall acte which endureth and must be done al our life long Christ is truly put on after two sorts First when the elect thorough a liuely faith do as certainely possesse Christ as they do their owne Garments whereof they are still the more assured the more they stirre vp their Faith and do encrease in good knowledge of the Gospell Vnto this putting on belongs two actions one of Christ that hee put on all our sinnes and wretchednesse 〈◊〉 Cor. 5 21. the other of the beleeuing heart to lay holde more firmelie on Christ his righteousnesse and life to make them our owne as our cloathes be The second way of putting on Christ truly is when the fruits and graces of the Spirit are plentifully giuen or more largely powred into the Christian soule to deck beautifie her as a rich Garment there being two vses of apparrell first to couer and secondly to adorne this latter is heere respected principally at least For howsoeuer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death as Adam couered his naked body with skinnes of dead Beastes yet because hee doth not heere entreate of incorporation into Christ apprehending him to Iustification and this phrase of putting on Christ beeing opposed vnto the workes of darkenesse mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man such as be rehearsed Col. 3 10. Galath 5 22. 2 Peter 1 5 6. but especially in sobriety chastity charity peace and meekenesse which are contrary vnto these vices mentioned in the former verse So then the meaning is that as the bodie with Iewels and outward Ornaments so our Christian soules should bee beautified plentifully with such temperance tinency sober and chaste liuing purity of thought and bodye with that loue and comfort as commeth vnto vs from Christ and were in all abundance in the manhood of Christ whom the Scripture setteth before vs as a patterne and sampler to follow in these and other graces Iohn 10 27. 2 Pet. 2 21. 1 Iohn 2 6. Tim. What instructions may wee gather from hence Silas That all Christians that doe endeauour themselues more to resemble Christ in these good workes then they haue done before beeing more studious of a temperate peaceable humble and chaste behauiour they do fulfill this precept of putting on Christ. Againe whereas these graces are called Christ wee are taught that we must haue Christ himselfe before wee can haue any gift of grace Whereas Origen saith He that hath all graces hath Christ it were better to say with Chrysostom He that hath Christ can lack no Vertues for the treasure of all graces are in Christ and himselfe is giuen ere his benesits and graces can be gotten Also where Christ is there is the Spirite of Christ which is a Spirit of knowledge of the feare of God of chastity and righteousnesse c. Moreouer heere wee are to be admonished that as our apparrell is seene and makes vs knowne to them with whom we liue so Christ must appeare in all our words and workes Wee are to liue as Christ liued that we may be knowne whose wee are Furthermore as they which put on their apparel put on one part as well as another with delight so Christians must chearefully imitate Christ in all his vertues so farre as concerneth them and this they ought to do not for a day or two or a few months or a year but continually all the time of their pilgrimage striuing how to abound in the workes of the Spirit For as wee cannot haue worldly riches all at once so neyther may wee looke to enioy all good giftes in a moment or in a short time for wee are full of imperfections and haue manie temptations and hinderances to wrestle with therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces a putting on of Christ. Lastly this exhortation being vniuersall directed to all members of the Church therefore Magistrates Ministers people olde young learned vnlearned men women must make it their study to followe and imitate Christ being daily more like him in all parts of honesty and holinesse For certaine
of two sorts of persons First of our infirme and weake Brethren who not knowing but that Moses Lawes touching certaine meates prohibited and difference of dayes were still in force might by the vndue vntimely vse of this liberty by such as had better instruction and knew that Iesus in his death had abolished those Leuitical shadows be brought to mislike Christ and his Gospell as contrary to Moses and to open their mouths to reproach this Christian liberty taught by the Gospell and so to fal off againe from the Faith which they had before submitted vnto Secondly by strangers who were without the Church and might say Lo these are the Christians they cannot agree one holds one thing another the contrarie what concord is this what a Religion is this As our Papists by our home diuisions take occasions to blaspheme our Religion forgetting their own domesticall contentions in more and waightier mttters See M. Doctor Halles Booke intituled the Peace of Rome which is nothing lesse then at vnity in it selfe yet vpbraids diuision to vs. Tim. What may we learne from hence Silas This teacheth that Christian liberty is a blessing seeing it enfreeth vs from the yoake and bondage of ceremonies therefore we owe thankes to God for it that we may freely and lawfully feed on such creatures as Salomon in all his glory might not touch without sin Secondly such as do striue and differ about things indifferent do open and loose the tongues of friends and enemies to reproach our good and our Gospell and our God Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah DIAL VII Verse 17. For the kingdom of God is not meates drinks but righteousnesse peace and ioy in the holy Ghost Tim. VVHat containes this Text Silas A new argument to disswade the strong from striuing about the vse of meats and such things to the offence of the weake The argument is more forcible then any of the former It is this the kingdome of Heauen stands not in these indifferent things therefore wee may not with the scandall and destruction of our Brethren contend about them In which reason the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the strong as if they had beene too eager and earnest in these externall matters placing piety and pleasing of God in them as if all our good and happinesse had depended on them not so saith Paul the kingdom consisteth in more waightie things as righteousnes peace and ioy in the Spirit and not in such outward indiffrent matters as meates and dayes and the like which in no whit appertaine to Gods worship and mans saluation The parts of this 17. verse bee two the one affirmatiue the other negatiue In this latter it is denied that the kingdome of God is meate and drinke in the other it is affirmed that it is in righteousnesse peace and ioy The holy Ghost who as an efficient cause distinguisheth worldly righteousnesse peace and ioy from that which is both Religious and Christian comming not of the Flesh but from the Spirit being in spirituall not carnall things and therefore the fit and meete matter of the Kingdome of GOD which consisteth not of this world Tim. Interprete the words what signifies the Kingdome of God Silas Amongst sundrie acceptions there bee two especially whereof I now make vse First the estate of grace whereby Christraigneth in our hearts by his Spirite this is called Kingdome because it is the enterance into and the way vnto the Kingdome aboue Secondly Kingdome signifieth the estate of glorie and blisse in heauen where because God shall fully reigne in his Saints and immediately not as heere vnperfect and by meanes of the word therefore it is tearmed also and more cheefly the Kingdom of God I see nothing against it why the Text may not bee expounded in both these sences without wrong to phrase or circumstance or scope For following the first sence putting kingdome for that grace whereby we are reconciled to God or able to please him then the meaning is that since there is no necessity of meates to this purpose as to bring vs to Gods fauour and make vs acceptable to him 1 Cor. 8 8. which teacheth that meates nor drinkes make vs neither more nor lesse acceptable vnto God therefore there ought to be no difference about them to the scandall one of another especially if wee embrace the latter sence our saluation is neither hindred nor furthred by meates and drinkes therefore a folly it is to contend about these things which shall not bee necessarie in the kingdome of heauen as one saith nor of any vse in our celestial conuersation as Origen writeth nor the things that must bring vs to heauen as Chrysostom speaks nor the cause of our reigning there There is a Synecdoche in these tearmes of meates and drinkes for they are put for all other things of a middle Nature whatsoeuer they be they do no whit at al belong to Gods worship now or mans felicity heereafter being simply considered in themselues Tim. What are the Doctrines to bee learned out of the first part of this verse thus opened Silas Euen this that things that be indifferent are of no necessity vnto the seruice of God or sauing of our soules The proofes heereof first from authority of Scripture Mat. 15 11. 1 Cor. 8 8. Heb. 13 9. 1 Tim. 4 4. 8. According to these Scriptures our English Church hath iudged these meates c. to be vnnecessary in their own Nature either to holinesse or happinesse the cleare light of the word hauing taught vs as the words of the statute be An. 3. of Edw. 6. that one day or one kinde of meate of it selfe is not more holy pure or cleane then another and that no meates at any time can defile any Christian and that all meates are lawful so they be not vsed in disobedience and vice but be receiued with sobrietie and thankesgiuing to God and sanctified by the word and prayer therefore howsoeuer with a ciuill abstinence at certaine seasons is well commanded and ought accordingly to be practised yet no Religion is to be placed in such abstinence from meats whereof this reason may bee rendred that by meates neither is the heart strengthened in grace or polluted with sinne made neyther wiser nor better holier or happier Tim. How then doth the Apostle reck on vppe gluttonie and drunkennesse amongest the sinnes which barre vs from Gods kingdome and on the other side seeing murther is a Capitall sinne and men may commit it vpon themselues by Fasting and Abstinence how may it then be truly saide that the kingdome of God is not meates and drinkes Silas It is true that by excesse in meates and drinkes the Kingdome may be lost 1 Cor. 6. 10. Galat. 5 21. but meates and drinkes themselues taken or not taken doe not exclude vsfrom in the kingdom nor giue vs enterest vnto it Howsoeuer the abuse by
as a glorious Lady after her doth draw a traine of Christian graces which alwaies be where faith goeth before as Ruth would be whersoeuer Naomy was and righteousnesse of workes containeth all vertues in it Also the ministry of the word prayer and Sacraments though externall things yet they haue relation to these spirituall things whereof they be the helping causes or instruments to beget or increase and so belong to the kingdome The reasons why the kingdome standeth in such spirituall things is God beeing a Spirite Iohn 4 24. the things of his kingdome must bee spirituall and sutable to himselfe whoe is the King Secondly his kingdome is not of this world Iohn 18 36. therefore not in worldly but in inward heauenly things his kingdome consists Tim. What is the vse of this doctrine Silas It serues to prouoke all men with all endeuour to seeke after righteousnesse to haue their sinnes forgiuen them to be partakers of Christs iustice and to worke righteousnesse leading a iust life to get the blessing of an appeased and pacified conscience and a ioyfull heart vnder hope of glory without which we haue no fellowship with the kingdome no part in saluation and let all such as haue receiued grace to beleeue and by their faith doe receiue the iustice of Christ to bee their owne and are regenerate to liue iustly hauing peace with God and men reioycing vnder the hope of glory though but in a weake measure and with much imperfection Let them I say much comfort themselues and continually praise the God of heauen which hath imparted to them such thinges that are so necessary to true religion and eternall saluation Thirdly heere is a reproofe to such as be earnest in externall slight things and neglect the chiefe matters yea of such as rest in generall knowledge profession outward reformation of life some delight in the worde and in the brethren in a certaine zeale against superstition and prophanenes in the cōmnuication of the mysteries c. which be good things yet such as others haue had and very many haue who neuer set foote within the threshold of the kingdome whereof a man or woman shall neuer become a true member so long as they lacke regeneration and the fruites thereof righteousnesse peace and ioy Tim. What other incouragement to labour for these things Silas That not by these things as if wee could merite by them for they are effects of grace not causes of the kingdome but in these things we serue Christ and please God to serue Christ is by faith and obedience to cleaue to him After this manner Christ will be serued and God will be pleased and both wee and our doings will bee accepted of him if we fetch righteousnes from Christ alone drawing from him and his promises matter of sound tranquility and in ward cheerefulnesse indeuouring to liue vprightly and godlily Now what should wee study rather to procure then that we may serue Christ our Redeemer and please God our Creator and preseruer for it is the end of our creation redemption and conseruation to serue and glorifie Christ and to please God Therefore how earnestly should these things bee striuen for and searched after which doe inable vs to honour and please both God the Father and Christ the Sonne See how much they are deceiued which in popery doe place the seruice of God and pleasing of Christ for the most part in outward rites and ceremonies deuised by themselues whereas the Sacrifices of the law and the ordinances of the Gospell beeing seuered from these inward things are abhorred of God Esay 1 13 14 15. Mat. 7 22 23. Gods owne holye institutions are no whit auaileable to serue please Christ nay they be an abhomination if they bee not ioyned with faith c. Tim. But why doth hee say they are approued of men which haue these things seeing the world hates Gods children and thinke the worse of them because they loue and obey Christ as Caine hated Abell and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples Sil. Yet euen wicked men are compelled to approue sometime to honour them which are crowned with these gifts of the Spirit as the Philistims and Hittites Abraham and Dauid and the Egyptians Ioseph and Herod Iohn the Baptist and Pilate and the Centurion Christ Foclix reuerenced Paul Howbeit in our Texte are meant men of sincere iudgement These will alwayes accept commend and giue good testimony to the faithfull as Enoch had a good report so had all the faithful Heb. 11. Learne hence that wee may not vtterly contemne the iudgement and witnesse of men Rom. 12 17. Howbeit in order we must begin at the approbation of GOD to seeke that most and first Math. 6 33. and asterward the allowance of men He is not the seruant of God which either pleaseth men rather then God or God without all care of men God first and for himselfe Men after and for God Tim. What are we to learne from verse 19 Silas First that we must pursue peace with our Brethren that is seeke it with vehement desire not coldly nor carelesly seeing peace pertaineth to Religion and saluation it must needes be eagerly followed after after the example of Abraham exercising and hunting after peace with Lot and of Dauid who sought to liue peaceably with all men Psal. 120. whose counsel is we should follow peace Psal. 34 14. Haue peace with all See Rom. 12 18. Secondly as we loue peace we must get and look after such things as belong vnto peace euen all graces which be Parents to breed or Nurses to foster peace as milde speech courteous behauiour forbearing reuenge pardoning errors passing by offences interpreting of doubtfull thinges to the best part soft aunsweres direct silence or whatsoeuer else may cause or confirme peace Thirdly we must beware of the quite contrary of all things which may be hinderances to peace as hatred enuy desire of reuenge fiercenesse busie medling debate strife whispering backbyting and tale-bearing c. as a sword point or as a Scorpion so are these to be auoyded of them that loue peace Fourthly Christians are to embrace such peace as tends to edification We are Gods house and Temple 1 Cor. 6 19. 1 Cor. 3 9. 2 Cor. 6 16. As in a naturall building many workemen ioyne their labout together to perfect one building so Christians must with ioynt care diligence and study do such things as make men better more godly and religious more strong in Faith and this is to edifie which principally pertaineth to the Ministery Eph. 4 11 12. yet reacheth euen to professors who as liuing stones must strengthen and helpe one another to Godward There is a peace in euill when persons agree in superstition heresie in vnrighteousnesse theft and cruelty as Simeon and Leui brethren in euill Herod Pilate against Christ the false Apostles against Paul agreed This is a wicked peace
Good Deut 4 8 5. Acts 9. 2 3 4. The Law would free vs from death Thence called a quickening Spirite In respect of Author Of manner Of obedience Of the end to teach vs the worship of God who is a pure Spirit Lex ordinat hominem ad spiritualem obedientiam Indeed wee should be spirituall and free from death it we would do the Law Law is a rule of spirituall holinesse A transition to the third part of the Chapter Paul now speakes no more in time past I haue but I am * Vocibus Apostoli sunt gemitus sanctorum pugnantium contra carnales concupiscentias August Paul was partly spirituall partly carnal euen after new birth Agnascit et dcplozat potentes peccati inse habitantis reliquias Paraeus As Salomon and before him his Father Dauid did Psal. 〈◊〉 Paulus de se loquitur in proescnti absque fictione vcl prosopopoeia scd ingenue ex sensu infirmitatis suoe Sighes cōplaints of trobled sinners can hardly be brought in order yet Paul is not without Method Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. Psal 10 12. 130 3. Phil. 3 17. If I doe what I would not then I consent to the Law that it is good but the former is nue therefore the latter Mark 20 6. Non loquitur de carne Physice sed I 〈◊〉 ogice 〈◊〉 3. Part. Voluntas bonum eligit care bonum eligit intercipit Paraeus Psalme 119. Tutus siattonitus securus si cantus Tertull. A Maior in Canterbury beheaded for comforting Rebels Edward 4. In the north many vndone for fauouring the two Earles 2. Part. 1. Part. 2. Part. 3. Part. 4. Part. Heb. 2 15. 16. Christ had not saued vs from sin being himselfe a sinner Heb. 7. 25. See this in the story of Pbaraoh Exod 1 2 c Also of Nebuchad 〈◊〉 and 〈◊〉 in Daniell Ier. 9 23. 1 Cor. 3 18. 19 20. Confutation Instruction Humiliation Consolation Psal. 33 6. Esay 59. 21. Rom. 8 16. The Spirit of Adoption is peculiar vnto Children Galath 4 6. It leadeth the willing it haleth not vnwilling The will cannot be compelled but willeth all freely which it wisheth Children of Gods purpose 2. and actuall children being called 2 Cor. 2 1 Proposition 2 Assumption 3 Conclusion Abba Pater Why we must labour for certainty of our adoption As in Martine Marbecke that fained himselfe to be Edward 6. 2 Proposition 2. Assumption 3. Conclusion The truth po wer mercy of God the promiser cause me to be of good hope Bernard Ephes. 1 13. 1 Proposition 2 Assumption 3 Conclusion 2. Heires 3. Heires of God 1 Pet. 1 4. The ends and vses of the Crosse. 〈◊〉 Rom. 5 3 4. 〈◊〉 posuere dy 〈◊〉 laborem virtutis via 〈◊〉 〈◊〉 angusta porta Quality Quantity 4 Doctrine Reasons 5 Vse Drift Summe Part. Interpretatiō Doctrine Reason Vse 2. Doctrine Vse 3. Doctrine Reason Vse A righteous man regards the life of his beast saith Saloman 〈◊〉 Doctrine Reasons Vses Doctrine Reasons Suprema regula iustitiae 〈◊〉 Dci 〈◊〉 Drift Parts Interpretatiō Doctrine Reasons What differēce between faith Hope Faith is before hope as the cause before the effect Vse 2. Part. Vse Ospes fallaces meritis considere nostris Doctrine Reasons Vses I will be with thee saith god to Moses Exod. 3. God and Moses will be strōg enough euen against Pharaoh The Godly faile in their prayers for lack of knowledge Facit nos postulare quae Dco placet Quiasunt de re incnarrabil's sci vita aeterna Facit gemere plus quam dici potest Drift Summe Order or me thod Interpretation The word know is set against opinion or doubting 1. Doctrine Similitude Vse Inter hoec omnia etiam eaquoe nibil sunt numerantur Bernard 〈◊〉 humiliores reddunt doctiores Aug. Cooperantur nō per se operātur sed concurrant cum causa operante Paroeus 2. Doctrine Reason What it is to loue God aright The fountain of our loue to God is Gods loue to vs. Augustine referreth this to the purpose not of the elect but of God They which be predestinate doe not perish because Gods predestination is not deceiueable August Parts Interpretation It is not a prescience of merites and truth which is the cause of election Doctrine Vse Destinare est rem ad certum sinem ordinare Praedestinare est proeordinare antcquam ad fi nem mittas Vse Scmen aut igniculi Fidel in insantibus How faith doeth iustisie not iustify See 3. Chap. Sanctificatio est gloria inchoata Glorificatio cst sanct ficatio consummata Election not vniuersall Predestination free 1 Tim. 6. 17. Mauritius who dyed most miserably Non 〈◊〉 tradid t sed occisions 〈◊〉 1 5. Hebr. 13 5. 1 Cor. 3 22 23 Iohn 6 17. The question hath heere the force of a negotiation and stronger deniall A Maxime logicall Who shall dis allow whome God allow eth Gods iudgement seat is highest saith 〈◊〉 A speech borrowed from Kings who set at their right hand their chiefe and greatest Officers and fauourites as Salomon vsed Bath sheba 1. Kings 2 19. For Christ to make intercession and to pray is not to bee taken properly but to shewe the good will of the Sonne to vs as Chrysostome noteth Seeing Christ suffered for euill seruants why should not we suffer for a good Lord we had profit by his sufferings he can haue no profit by our passions Ambrose They are slaine without any resistance Duplex persuasio vna fidei altera charitatis haec aliquādo sallitur illa nunquam Lutherus An Oath a part of Gods worship Deut. 6. Dolor est morbus excrucians animum ex malo vel imminent vel presente oritur Cicero A thing vnheard of that for Christs sake one should wish to be separated from Christ. Hierom Like to that of Christ Father if it be possible So ought Moses prayer to be vnderstood Exod. Blot me out c. This was a priuate condition next is publike The chosen people of God his flocke his sheep his lot his inheritāce consecrated to the true God not as Athens I elos Sicilia were dedicate to false Gods which yet they reckned their honors Ephe. 1. 4 5. All these ren thinges they be not virtues of the 〈◊〉 but guiftes of God to keepe them from pride Chrysust Chrysost vnder standeth it of Christ the Sonne If beside Christ they cannot find any other person to whom these words may be referred let them leaue this glory Ambr. A child of so many prayers and teares cannot be lost as one said concerning Augustine the sonne of Monica Coherence Method Summe Interpretation Doctrine Reasons A doubt A solution A 2. doubt Vses Interpretation Doctrine Reasons Vses Scope Method Interpretation Summe Doctrine Reason Vse 2. Doctrine Interpretation A doubt A solution As Sarahs wombe being barren was not cause of procreation so water in Baptisme is a thing cold dry vnable to regenerate Doctrine Reason Vse 2. Doctrine Reason Vse Oracles of Apollo at Delphos were