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.
the Brethren they doe vnfainedly loue them whether they be friends or enemies and especially witnesse their loue in praying for them and seeking and helping forward their saluation and giuing thankes vnto God for their graces also by pittying and releeuing their miseries Luke 6 30. Rom. 10 1. 1. Thes. 1 2 3. 1. Iohn 3 14 17. And touching Christian religion First they feruently loue it Secondly they endeauour to promote and further it Thirdly they hate whatsoeuer is contrary vnto it And lastly they study to adorne it by expressing the power of it and walking according to the rules of it Psa. 119 128. 1. Tim. 6. 1. Iames 1 27. Tim. What be the affections of Gods children in respect of sinnes Silas First they mourne for the sinnes of others as did Dauid Psal. 119. 136. and Paul Phil. 3 6. Mat. 5 4. Secondly touching their owne sinnes if they be past they are ashamed of them Romanes 6 21. If they be present they haue a godly sorrow and earnest strife against them 2. Cor. 7 10. Rom. 7 23. And lastly for sinnes to come they are afraide to fall into them and haue a great care to preuent them 2. Cor. 7 11. Tim. What are the affections of Gods Children to the ioyes of Heauen and the paines of Hell Silas Touching the ioyes of Heauen they haue hope and a certaine and constant looking for them Rom. 8 24. Heb. 9. 28. Titus 2. 13. Also they haue great ioy of heart vnder the hope of enioying heauenly glory Rom. 5. 2. Touching the paines of hell they haue a great feare and terrour in respect that they haue deserued them with a maruailous care to auoyd them 2 Cor. 5. 11. 2 Tim. 4. 1. 2. and the wayes that leade to them Tim. But what if any do feele in themselues these motions to be few and feeble Silas Let such for their comfort haue recourse to the least measure of sanctifying graces which consists in a detestation of their sinnes euen in this respect that they are an offence to their good God Secondly a hearty desire of hoping and beleeuing the forgiuenesse of their sinnes and aboue all other things that they may bee in Gods fauour and not onely that they may be happy in heauen Tim. What if any finde none of these affections in themselues Silas First let them not despaire Secondly let them waite vppon GOD in the vse of all apppointed meanes Thirdly let them abstaine from the outwarde act of sinne and keep downe their inward desires as much as they can Lastly let them often humble themselues by a particular confession of their knowne sinnes and earnest prayer for pardon of them For he that is not called now may be called to morrow who knoweth what a day may bring forth Gods infinite power woorkes mightily and sodainly and his mercies bee bottomlesse therefore cast not hope away DIAL XVI Verse 17. If we be children we are also heyres euen the heyres of God and heyres annexed with Christ. Tim. WHat is the drift and scope of this text Silas To conclude the maine argument and reason by which the Apostle before did exhort the Romanes by the spirit to mortifie the deeds of the flesh This argument was taken from the euent which shall follow them which liue after the spirite and not after the flesh namely eternall life giuing to wit that such shall liue for euer because they are the sonnes of God from hence the Apostle now concludeth that if such as walke after the Spirit bee sonnes then they must inherit euerlasting life in heauen for all Gods children be heires and haue right to the heritage of heauen This conclusion doth very liuely set forth the manifold and great dignity of true beleeuers the more to stirre them vp cheerefully to follow the gouernment of Gods Spirit Tim. What be the degrees of the dignity of the faithfull Silas They bee these foure first that they bee not seruants but children Secondly that all of them bee heyres Thirdly that they bee heires of God not of any mortall king but of that king which is immortall namely GOD. Lastly that they bee coheires or heyres annexed with Christ. Tim. Tell vs now what is meant by children Silas Euen all the sonnes and daughters of God whosoeuer they be which haue the spirit of adoption and beleeue in Christ. Tim. But Christ is the onely begotten child of God how then can the faithfull be children Silas True indeede Christ is the onely begotten childe of God according to nature being begotten of his Fathers substance from euerlasting but beleeuers bee children by grace of adoption being by nature the children of wrath Christ is a child of the substance of God his Father whereas the beleeuers are children by fauour Tim. Is this so great a dignity to bee the childe of God by grace Silas It is so for first such as haue Christ to bee their brother Mat. 12. 50. Heb. 2. 12. Secondly the Angels are their seruants Psal. 34. 7. Heb. 1. 14. Thirdly themselues are Priestes Prophets and Kings 1 Pet. 2. 9. Reue. 1. 6. Fourthly the whole worlde yea euen heauen is their right and possession 1 Cor. 3. 22. 23. If it bee counted so great a dignity to be the childe of an earthly King what a worthy thing must it then be to be the childe of the King of Heauen For to be the childe of God is no empty title because by it we obtaine this dignity to bee heires The lawe of nature doth yeelde this vnto children that they shall enioy the inheritance which is left vnto them by their deceased Parents and the Lawe of grace doth promise the heauenly inheritance to all which bee children of God by faith in Christ. Tim. Howbeit among the Children of Abraham Isaac onely had the inheritance the rest had gifts and were sent away Gen. 25 5 6. Silas It is true because God so commanded and the promises were made to Isaac but the case fals out otherwise betweene the children of God and of men for amongst men in sundry countries all Childeren bee not heires but sonnes onely and in some places not all sons but the eldest sonne alone but Gods children bee they sonnes or bee they daughters they bee all heires euery one without exception There is neither Male nor Female with God Tim. But whose heires are they and what is their inheritance Sil. They are heires of God and God himselfe is their inheritance one and the selfe-same person is both father and inheritance in this case for to enioy God fully and perfectly in his Sonne Christ this is the inheritance of the Saints whoe in God doe enioy all other things Gods children therefore they are great heires and they haue a goodly heritage Psal. 16 4 5. 1. Cor 3 21. Tim. What is the fourth part of the dignity of the faithfull Sil. That they are heires annexed with Christ or ioynt heires with Christ. Tim. The inheritance of Christ how
newes to all beleeuers that they shall not be condemned yet this comfort should be most effectuall to the godly poore because amidst many worldly wants and miseries which trouble them it may and should excedingly ioy their heartes to thinke vppon what great good thinges they haue by Christ as forgiuenesse of all sinnes freedome from all punishment of sinne from Gods anger and hell fire yea and more then this euen perfect righteousnes and eternall life of which things the least is more worth then a whole world and therefore whosoeuer cannot reioyce in these thinges whatsoeuer their worldly crosses be it argueth deepe vnthanksulnesse and is a signe of vnbeleefe Finally touching the godly rich they are to be admonished here that they are more to cheere themselues with the comfort of this freedome then with all their wealth and worship Tim. But seeing none shall haue this comfort but such as are in Christ and walke after the spirit tel vs what it is to be in Christ Silas To be knit and ioyned vnto him through faith as members be to the head or as branches be to the vine Tim. What are we to learne from hence Silas First that none saue the faithfull are capable of the former comfort because onely they are in Christ therfore howsoeuer hypocrites and other wicked men yea prophane men and Atheists do lay claime to this comfort yet it doeth not at all belong vnto them because they are out of Christ. Secondly wee cannot be partakers of any benefit by Christ except first we be in Christ as the members must be one with the head and the branches with the vine ere they can draw any life from them Thirdly such as beleeue in Christ and abide in this faith may be sure and certaine to be saued the reasons hereof bee first because euery beleeuer is iustified and is freed from the guiltinesse of his sinnes and therefore must needs be saued Secondly hee is one with Christ in whome there is nothing but righteousnesse and life therefore he is free from sinne and damnation Tim. Yea but though hee is freed from sinnes past and the punishment of them yet euery beleeuer by his dayly sins makes himselfe worthy and guilty of death Silas True beleeuers neede not feare neither sins past present nor to come for this vniuersall negatiue particle No excludes all sinnes the beleeuer being iustified from sins past sinnes present are pardoned and sinnes to come shall not be imputed therefore he needs feare no destruction Tim. Will not this doctrine make men secure and carelesse Silas This doctrine shakes out of mens heartes the feare of condemnation and therefore in that behalfe they may bee spiritually secure but it nourisheth the feare of God beeing an enemy to carnail security Psalme 130 4. Rom. 12 1 2. Tim. Yea but we cannot be so certaine of our saluation as S. Paul who had his certainty by speciall reuelation Silas This is not so for first Paul speakes not here of his owne particular assurance but giues a generall comfort common to all the faithfull therefore he writeth not there is no condemnation to mee but to them Secondly the signes and tokens of this comfort to wit to bee in Christ and to walke after the Spirit are common with Paul to all other true Christians verse 1. Therefore the certainty of saluation and the comfort from thence must needes be common Tim. Yea but it is no where written that thou art in Christ and that thou shalt not be condemned and it is the doctrine of Protestants to beleeue no more then is written and therefore no man can be assured to be saued Silas When wee teach that no more is to be beleeued then is written it is to be vnderstood of vniuersall doctrin and generall points of sauing trueth to which wee are not bound to giue credit nor can we firmly assent vnto them vnlesse wee finde them in the written word which is the onely sufficient perfect rule of faith and manners Iohn 5. 29. and 21 24. and 2 Tim. 3 16. Secondly wee affirme and hold that the certainty of euery mans owne saluation is written in the fleshy tables of his heart by the finger of the Holy Ghost for as this vniuersal trieth that there is no condemnation to such as are in Christ is written in the word so this particular assumption of the faithfull but I beleeue and am in Iesus Christ is written in his owne heart by the Spirit which alwayes togither with Faith workes and engenders a feeling and testimonie of his owne Faith whereby he knowes he is a beleeuing person 2 Cor. 13 5. 2 Timoth 1 12. Marke 9 24. all which places shew that a man hath in himselfe a witnesse of his owne Faith Now wee are bound no lesse certainely to beleeue the inward particular witnesse written by the Spirite in the hearts and consciences of ieuery faithfull person then that outwarde vniuersall testimony which is written in the word for both these testimonies come from one Spirit and the sence of faith is as firme as an article of faith Tim. Yea but this singular Faith what is it else but a singular presumption For how common is it for euery euill liuer to say I trust to be saued Silas It is verie true that such as haue no faith and so be not in Christ if they say they trust to bee saued it is presumption but for a truely faithfull man to beleeue and to say it is no presumption but dutie and godly submission to him that commands to beleeue in his Sonne Tim. But how shall we bee able to know the presumption of the Flesh from the assurance of faith they be so like the one to the other Sil. By this marke which the Apostle himselfe giues vs that such as haue Faith and be in Christ walke after the Spirit that is by the Spirit they do mortifie the flesh and the workes thereof Tim. What other instructions ariseth there hence Silas It teacheth vs the exceeding priuiledge of a true Christian beleeuer in that he is freed from all feare of condemnation and eternall punnishment in Hell fire Tim. But tell vs whether it may be knowne who they are that are knit to Christ by faith Silas Yes it may surely be knowne though not to others yet to themselues for otherwise this freedome priuiledge from condemnation could bee no ground or matter at all of any comfort Secondly the taking of an elect soule out of Adam and the corruption of nature to graft it into Christ is not such a sleight worke but that it may be knowne and percciued of him in whom it is wrought being a person come to yeares and discretion For it is the opening the eyes of the blinde the quickening of the dead the translating from darkenesse to light the healing of the withcrcd hand the making of the lame to walke the setting at liberty him that was in prison All which shewes this work to be both mighty
and manifcst Tim. Seeing you say that he that is in Christ by faith may know that hee is so declare vnto vs by what meanes hee may know it Silas By two meanes First euery true beleeuer hath with his faith a gift and power from Gods Spirite wherby he vnderstandeth and seeth his owne faith as one that sees or feeles or walkes knowes infallibly that he doth these things Besides it is written that by the Spirit we know the things that are giuen vs of God 1. Cor. 2 12. Where-vnto adde the example of the man Marke 9 24. and of Paul 2. Tim. 1 12. excepting the time of some great fals or strong temptations or the instant of a mans new birth when this knowledge of a mans owne faith is not so cleare Secondly euery true beleeuer may know it by the proper and peculiar fruite of a true faith to wit by an holy and vpright conuersation which is called heere the not walking after the flesh but after the Spirite For as the Sunne is perceiued by his heate and light and the goodnes of a tree is knowne by the fruite and a liuing man by his motion speech and actions so a beleeuing Christian is discerned to be such a one by his godly and religious life Therefore are we exhorted by Peter to make our calling electiō sure by good works 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ and in the matter of our saluation by him yet in our conuersation it is not alone but accompanied with good workes as tokens and signes to make it knowne Therefore seeing a faithfull person cannot bee condemned and perish and euery such an one hath good meanes whereby to know his owne faith Heerevpon it followes necessarily that euery faithfull person may assuredly know he shall be saued Tim. Let vs heare what profit and vse wee are to make of this trueth Silas It doeth conuict the Papists who teach that the faithful in this life can haue no ordinarie certainty of Gods grace and their owne saluation by their faith For thus they write in the 〈◊〉 hemish Testament that it is a most dānable false illusion and presumption to say that a particular man can say that he is assured insallibly that himselfe is iustified and hath certaine knowledge of his owne predestination they allow a certaine knowledge by speciall reuelation and probable perswasion by hope Tim. What harme and inconuenience will follow this incertainty and doubting of saluation Silas The ouerthrow of all Christianity and Religion For except we be sure of grace free loue to vs in Christ for our saluation we cannot loue him nor hope in him nor pray to him nor obey him nor be thankfull to him nor do any other good worke but in hyprocrisie 1. Iohn 4 19. Rom. 5 2 3 10. Secondly this doctrine of incertainty and doubting of saluation shakes the sufficiency and persection of Christs merites destroyes the truth and constancy of Gods promise weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children Rom. 8 16. Tim. Yea but they which are now in Christ and doe beleeuē are not sure to perseuere to the end Silas Yes he that is once in Christ shall euer bee in him A member of Sathan may become a member of Christ but a member of Christ can neuer bee the member of Sahtan for none can plucke them from Christ Iohn 10 28. Who also prayeth for our perseuerance Ioh. 17 11. Tim. What other profite is to bee made of this former trueth touching the certainety of Saluation beleeued in Silas In all terrors of Conscience and conflictes with sinne it ministreth no small comfort to the godlye to know and be assured that their saluation standes firme and immooueable Lastly heere are all men admonished howe to iudge and discerne of their owne faith whether they bee true beleeuers and such personnes as shall not bee condemned which may bee done by the second condition heereunto added and annexed to wit if hee walke not after the Flesh but after the Spirite Tim. What is heere meant by walking Silas Liuing or ordering and disposing our life and actions Tim. What is heere meant by Flesh and by Spirit Silas By Flesh is meant that vicious quality of sinne or corruption of Nature with the blinde and wicked motions thereof and by Spirit is meant that qualitie of holinesse created and working in vs by the Spirit of God by a Metanomie of the cause for the effect Tim. Shew vs now who may be sayde to vvalke after the Flesh Silas Not they which haue corruption of nature and sinnefull motions for these be in euerie godly person but they which in their liuing and ordering of their life and conuersation doe follow these sinnefull motions and lustes as their guides and Leaders so thinking speaking and dooing as their owne carnall blinde reason and corrupt affections leadeth directeth and gouerneth them This is to walke after the flesh to set ones course by the counsell and direction of his corrupt reason and wit Tim. May not a man walke after the flesh whose Workes are outwardly good and honest as when hee prayes heares the word giues thankes reproues sin bestowes almes giues counsell c Silas It is very true hee that doth these things and other good things and doth them often and continually yet may be a person that doth walke after the flesh if he do them out of a corrupt carnall minde and vnpure conscience seeking to please himselfe and other men being carried with his owne profite or praise and not seeking Gods glory Finally doing them rather of custom then of conscience and obedience to Gods commandement Tim. Then tell vs how many sortes there bee of them that walke after the flesh Silas Two sorts the first be they which are wicked and open sinners hauing cast off the reuerence of God and shame of man as Drunkards common swearers periured persons adulterers common lyers couetous railers contentious persons and the like The second sort be Hypocrites which cloake their actions and life with appearance and shew of faith obedience of the worde good conscience and the spirit of God yet in trueth they are voide of all these and haue no other leader guide or ground of their life and doings but their own ignorant minds and false hearts being wholly carried with bye and fleshly respects and worldly gaine Tim. Giue vs some plaine markes whereby they that in this sort walke after the flesh may perceiue it in themselues that it is so Sil. First that they vse not to take counsell of Gods word to make it their rule of euery particular action of their life Psal. 119 9. Secondly they neuer looke vpon their patterne and example Christ Iesus how he spake did that they may do the like 1 Iohn 2 5. Iohn 10 27. Thirdly they do not by prayer lift vppe their hearts to God to gouerne them in their counsels speeches and
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 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
shall neuer liue a blessed life DIAL XIII Verse 14. For as many as are led by the Spirit of God they are the sonnes of God Tim. VVHat is the scope and drifte of this present Text Silas To confirme and proue the latter part of the former verse namely that they shal liue eternally in glory if they do mortifre the deeds of the body This is prooued by a reason drawne from the efficiene cause to wit from the right of sonnes after this sort Sons are heires of their fathers goodes euen of eternall life in heauen verse 17. but the beloeuing Romanes and all other the faithfull which liue holy are the sonnes of God verse 14 16. therefore al such as leade a holy life shall liue for euer with God Tim. But how doth the Apostle proue that belesuers which endeuour to mortifie their sinnes and liue holily are Gods sons Silas By three arguments First because they are led by the Spirit Secondly because they call vpon God as vpon a Father verse 15. Thirdly because the Spirite of God and their owne sanctified conscience do so witnes vnto them and in the mouth of two or three witnesses euery word is confirmed Tim. Now shew vs what is the sum of this 14. verse Silas It is this Such as mortifie the deeds of the bodie they are the sonnes of God because they are led by the Spirit of God and therefore shall liue for euer Tim. Let vs now come to interpret the wordes and tell vs heere what is meant by the spirit Silas The operation and worke of the Spirit is heere called the Spirit by a Metonymie of the cause for the effect Tim. What is it to be Led by the Spirit Silas It is a word borrowed from the blind that cannot see their way but must haue one to leade them or from the lame that cannot goe but must haue one to helpe them or from Infants and young children which can very hardly go without another to leade them Tim. What are we to gather from hence Silas It doth warne all Gods children of their naturall weaknesse and extreame misery First in that wee are blinde hauing no light in our sclues as it is written The Naturall man perceiueth not the things of God 1 Cor. 2 14. Secondly it appeares in this that being regenerate yet we haue no more knowledge then that wee receyue from Gods spirit teaching vs This made the Prophet to cry O Lord open mine eyes or O Lorde giue me vnderstanding Psal. 119 18. Thirdly in this that regenerate men still are like Babes which haue continuall neede of the gouernment of the Spirit to leade them the way vnto Gods Kingdome Tim. To what purpose serueth the knowledge of this our misery and weakenesse Sil. First to the humbling and to the taking down of our proud hearts from ascribing any thing to our owne wit or strength in the matter of pleasing God Secondly to prouoke the godly vnto earnest prayer that they may haue the conduct and leading of the Spirit which is so needfull for them as without the which they can neuer be able to see one step in their way or to set one foot forward no more then blinde men or little Children Tim. But tell vs now distinctly by what wayes and meanes doth the Spirite leade the godly Silas Not by a generall motion such as all Creatures in heauen and earth are moued by nor yet by any violent impulsion against our wils as if wee were stockes and logges but by an especiall grace effectually stirring and perswading them to such things as they beeing already renued willingly desire to doe Tim. What things doth this especiall grace worke in them when it stirres them vp to things desired of them and pleasing to God Silas Three things First is information or instruction outwardly giuen by the worde concerning things agreeable to Gods will Secondly an illumination from the Spirite to see and know such instructions to be from God himselfe Thirdly inclination and bowing of the will voluntarily to will and readily to obey such diuine instructions For as the Spirite doth not enlighten vs but by the word expounded and opened so it is in vaine to know what we should doe by the light of the Spirite and word vnlesse will and strength be giuen vs to do it And it were not enough to haue will and strength giuen vs to do it if we want knowledg of that which we are to do Therefore vnto leading these three things be necessary first to be instructed by the word secondly to bee enlightned by the Spirit in our mindes and thirdly to be mightily strengthened in our wils and affections that we will well effect what we doe soundly affect Tim. What profit are we to make of those things vnto our selues Silas First it sheweth how wretched wee are so long as wee liue in ignorance and are obstinate in sinne beecause such are not led by the Spirite but are tossed vp and downe by the impulsion of their damnable lusts Secondly it shewes the conduct leading of the Spirit to be not inforced but free and full of pleasure and delight Thirdly it confutes the Papists which teach the gouernment of the Spirite to be contrary to the liberty and freedome of our will because though it be directed and led by the Spirite yet it doth still retaine it owne nature both willingly willing that which is good and in it selfe being flexible and apt to wil that which is contrary vnto good were it not for the conduction of the Spirite carrying vs the right way Tim. Now tell vs who bee the sonnes of God that are heere spoken of Silas Not sonnes by nature as Christ is nor by Creation as Angels be but sonnes by grace and Adoption These may be considered two wayes eyther according to predestination or Gods eternall purpose in which respect the elect before their new birth are tearmed the Children of God Iohn 12 52. or else according to their present estate being effectually called vnto Christ and are actually adopted and thus our text speaketh of the sonnes of God Tim. What are we now to learne by this that Gods sonnes are said to be led by the spirite of God Silas First of all that this is an vndoubted and vnfallible marke of the sonne of God to be led by the Spirite of God in such manner as is before declared euen as the sonnes of Sathan are knowne by this that they are ledde by the flesh following and obeying their owne corrupt hearts and dooing the will of the Diuell their father Iohn 8 44. so Gods sonnes are discerned heereby that they striue to bee obedient to the Spirite and worde of God their heauenly Father beeing much greeued and humbled when they slippe and leaue the direction of the Holy-Ghost beeing very heedfull and wary for afterward Tim. Shew vs how the leading of the flesh may bee knowne from the leading of the Spirite Silas First
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
the Conenant standing in reconciliation with God and newnesse of life It consisted of a reciprocall promise GOD promised pardon and grace the people promised faith and obedience Gen. 17 1 2. Tim. Vpon what things or in what respect was this Sacrament profitable to such as did keepe the law by performing morall obedience vnto God Silas In these respectes First it did serue to distinguish Gods people from al other people Secondly it did serue as a Seale to assure them of the forgiuenesse of their sinnes and of Gods fauour Thirdly it did admonish them of their duty that they must abandon all sinfull and wicked desires and affections and remaine holy to God Lastly it was an instrument of the Holy Ghost to the mortification of sinne Tim. What was further taught from this that hee saith Circumcision was profitable Sil. Namely to grant and yeeld vnto any with whom we haue to doe in causes of Religion what is in reason and truth to be yeelded Tim. What was learned from this that he saith Circumcision profiteth him that is a doer of the Law Sil. That the fruite and profit of sacraments dependeth vpon the faith and godlinesse of the receiuers and not vppon the action done and the word spoken for sacraments they doe not make a wicked man righteous but he that is already righteous they confirme him in his righteousnes and encrease graces giuen but as for wicked men neither sacraments nor any other externall thing can profit them whilest they liue wickedly without faith and repentance Tim. Then sacraments haue not grace inclosed in them as the vertue of healing is enclosed in the medicine nor do not regenerate iustifie and saue men by the very worke done Sil. No verily but all their vertue is from God who at his good pleasure maketh them profitable to his children which feare him and receiue them duely walking before God and being vpright Tim. But sithence none are so vpright but that still they be transgressors and therefore no keepers of the Law which implieth an exact performance of the whole Law therefore the Sacraments cannot bring profit vnto any And then in vaine were they ordained Sil. This Text which saith Circumcision is nothing to such as keepe not the Law speaketh of impenitent transgressors such Hypocrites as doe sinne and continue in their sinnes without any godly griefe for their falles or confidence in the grace of Christ for remission of their faults to these indeed Sacraments bring no benefit at all Howbeit such as do transgresse the law by infirmity against their owne purpose and resolution being heartsorry vpon their disobedience once espied groning with vnfeigned sighes for the offence of God thereby and endeuouring to arise by repentance such haue fruit by the holy Sacraments because they stand to the condition vpon which the force and benefit of the Sacraments do depend For they keepe the Law tho not in their owne person yet in Christ in whom they beleeue and for whose sake their daily slips and faults of frailty are not imputed Christ being made to the fathfull the end of the Law for righteousnesse Rom. 10 4 5. of which righteousnesse as Circumcision to Abraham and the godly Fathers before Christ so Baptisme the Lordes Supper since Christ his comming be seales assuring vnto the godly Beleeuers their iustification with God by faith in Christ. Whereas to the vnfaithfull wicked liuers they are vtterly voyde and of no force except it be to seale vp their iust condemnation and to be a witnesse against them Sil. How do you proue that godlinesse is required in them that shall profitably receiue the Sacraments and that to vngodly men they are vaine and of no vse Tim. By 1 Corinthians 11 24. the end of their examination is to finde faith and repentance which wicked persons do want Also by the example of Iudas and of Simon Magus and by infinite testimonies of holy Scripture namely by this Text which vnto the promise of grace on Gods behalfe mentioneth on the peoples part the conditiō of obedience without which God is not bound to stand to his promise Tim. What is the profit that a godly man taketh by the Sacraments if he come repentantly and doe beleeue the promises of the Sacrament Silas Manyfold and verie great First it stirreth vp and strengthneth faith in the forgiuenesse of our sinnes by Christ and so knitteth vs more straightly vnto God the Father by him Secondly it kindleth our loue vnto God Thirdly it kindleth our loue one towardes another Fourthly by it God mortifieth and killeth our corrupt lusts Fiftly it encreaseth hope of heauenly glory in the faithfull Lastly it prouoketh thankefulnesse praise to God for all his free mercies by Christ Iesus DIALOGVE XVII Verse 28 29. For he is not a Iew which is one cutward neither is that Circumcision which is outward in the flesh but hee is a Iew which is one within and the Circumcision is of the heart in the spirit not in the letter whose praise is not of Men but of God Tim. WHat is the drift of this Text Sil. To teach who is the true Iew and what is true Circumcision and who is the false Iew and counterfeit Circumcision Tim. What is false Circumcision and who is a false Iew Also what is true Circumcision who is a true Iew. Sil. The false Circumcision is that which is outward onely in the flesh and in the Letter whose praife is of men True Circumcision is that which is inward also in the heart and in the spirit whose praise is of God Tim. What do ye call outward Circumcision and a Iew outward Silas That is outward Circumcision when the foreskin of the flesh is pared away without any mortification of sinne and he is an outward Iew which is one by profession onely and before men without any inward renewing of his minde by the spirite of God working Faith and conuersion of the heart vnto God which was the thing promised on the part of the Circumcised Tim. Let vs heare now more fully the difference betweene one that is a true Israelits and one that is a counterfeit by consequence of a true Christian and an Hypocrite Sil. The differences are many which I wil rehearse in order First of all the true Israelite loues God for himselfe The counterfeit loues God for his benefites the one loues the word because it is his word the foode of his soule the other because of knowledge which delighteth him which is a natural thing The one loueth Gods Children because they belong to God the other loues them for some carnall respect as for profit credite kindred The true Israelite seeketh the praise of God the false praise and reputation of the worlde the one desires chiefly to haue himselfe and his dooings approued of God the other chiefly desireth this that he and his workes might be seene of men The true Christian looketh as much to the manner of doing as to the
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
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
the flesh that is their sinfull nature is the pipe after which they dance and the guide which they follow Tim. But tell me what are we to learne by that word henceforth in the 6. verse Sylas That the Gospell doth look forward to the time to come it respecteth not what beleeuers haue beene before their repentance and turning to God but requireth that henceforth that is from the time of their conuersion forward they should carefully serue God by doing his wil fo rs king the seruice of their sinfull lusts see the like place in Acts 17. 30. and Ephe. 4 17. 1 Pet. 4 2. Which affoords a great comfort vnto those which morne for sinne and a speciall admonition vnto such as be yet secure it will bee sufficient to either of these it henceforth they look vnto it mourning and loathing that which is past beeing carefull hereafter no more so to sin Tim. What be the reasons which may disswade all men from the seruice uf sin Sylas Very many and sorcible First because the seruice of sin is a spirituall bondage the end of which seruice is shame and euerlasting death Secondly if we serue sin wee cannot serue Christ for no man can serue two such contrary maisters Thirdly it is contrary to our vowe in baptisme where wee promise that wee will forsake sin and serue God Lastly wee are by mortification dead and freed from sin and therefore we are not to serue it Tim. How do ye make playne this last reason Sylas By a comparison of naturall death and the effects thereof which our Apostle doeth touch in the seauenth verse when hee sayth they which are dead are freed from sin the meaning whereof is this as they which are naturally dead cease from their sins which they were wont to doe whiles they liued so beleeuing Christians which are spiritualy dead by mortification must resolu to cease from their former sins Tim. But wee cannot bee so free from sinne as men that are dead for they sin not at all whereas there is no man liuing that sinnes not Sylas True it is so yet the godly Christian is free from sin in a twofolde respect First because the guilt and punishment of sinnes is forgiuen him by Christ. Secondly because he doth no more follow the impulsion or motion of sinne but as a bondman deliuered and ransomed from some cruell Lord doth not now any thing at the commandement of that Lord whose yoake he hath shaken off So it is with true beleeuers being once deliuered from the dominion and rule of sinne they are no more vnder the gouernment and becke of sin and though they bee not free from the corruption of sin which cleaueth to their nature as skin to their flesh or as the flesh to their bones yet they are free from the command and compulsion of sin not any more to bee ruled and ledde by it but by the spirite of Christ. Tim. By what tokens may it bee knowne to our selues and others when we be thus freed from sinne Silas By these tokens First a person freed from sin hath not any purpose to sinne but is determined in all things to please God so farre as grace shall enable him and frailty suffer him I am determined to keep thy righteous iudgements Psal. 119. Secondly he feares sinne as the greatest euill as it is saide of Esra that hee feared God greatly Esra 7 10. Thirdly hee is verie watchfull ouer himselfe resisting the verie motions in euil Fourthly he shunneth euery occasion of sinne Fiftly he prayeth heartily and continually against the power of sinne Sixtly if he sinne at any time it is with godlye greefe which causeth fresh repentance neuer to bee repented of 2 Cor. 7. Seauenthly he laboureth to pul others out of the bondage of sinne and to keepe from sinning such as are set free there-from especially such as bee vnder his charge Eightly he is ioyfull and heartily thankfull for his owne libertie in Christ and for the freedome of others Rom. 7 24. Lastly he loues Christ which hath freed him and tenders the glory of Christ his deliuerer aboue his owne saluation Rom. 9 2. DIAL V. Verses 8 9 10 11. Wherefore if we bee dead vvith Christ wee beleeue that we also shall liue with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion ouer him For in that he dyed hee dyed once to sinne but in that he liueth he liued vnto God Likewise thinke yee also that ye are dead to sinne but are aliue to God through Iesus Christ our Lord. Tim. WHat is the drift and purpose of this Text Silas To admonish all Christians that they may in no wise liue licentiously in sin sithence they receiue this mercy from God to haue communion both with the death and life of his Sonne both for mortification of sinne and for newnesse of life and this to bee the drift appeareth by the twelfe verse Let not sinne therefore raigne c. Tim. What is the sum substance of this Text Sylas It sets forth the doctrine of sanctification by comparing Christ and his members together in these 4. things wherein they are one like the other First as Christ dyed once for sin so all his members are once to dye to sinne Secondly as Christ being dead did liue againe so all his members are quickned by him to liue a new life Thirdly as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death so all his members shall perseuer to the end in newnesse of life Lastly as the end of Christs death was to take away sinne and as the glory of his father was the end of his life so it is in his members their mortification shall quite abolish sin at the last and the vprightnes of their life tends to the glorifying of God who takes himselfe much honoured when his bee holie as hee is holie Tim. Tell vs now the meaning of the wordes what is it to be dead with Christ and also what it is to liue with him Sil. To be dead with Christ it is to haue communion or fellowship with his death for the mortification of our sinnes by the vertue and power of his Spirit which his death merited for vs and to liue with Christ is to haue communion with his life or to be partakers with his life whereof there be two degrees The first degree is the life of grace in this world whereby beleeuers are enabled to thinke and do in some measure thinges pleasing vnto God The second degree is the life of glorie which they shall haue and liue in heauen in all perfection louing God his Angels and Saintes with all their heart soule and strength Tim. What are we to learne from hence that such as die together with Christ shall also liue with him Silas Two thinges First an instruction that dying to sin and newnesse of life are inseparable For he that hath the
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
hanging about him Tim. But how is it that men vnregenerate doe sinne freely and voluntarily seeing sinne doth hold and detaine them so violently in his bonds Sil. Euery naturall man finneth freely and willingly for sinne cannot offer any force to the will whatsoeuer the will doth it doth it freely and without constraint yet it is true that sinne doeth exercise tyranny ouer the vngodly and holds them bound so as they cannot but fulfil the lusts os it For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison so as hee cannot get out yet for some respects hee is more willing to bee in prison than to bee abroad So it is with all sinners before regeneration they sinne freely because their will cannot bee compelled and yet they cannot but sinne because they are the seruants of sin Tim. Whereof doeth this admonish vs Sylas First of the miserable estate of all men before their new birth Secondly it teacheth that in our newe birth God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs a stronger then he must come or else we cannot be freed Tim. What is the end of our freedome from sinne ' and the law Sil. Not to liue as wee list but to serue God who hath beene so gracious to vs as to set vs free from such tyranny which we all stand bound to do in these two respects first as he is God our Creator full of maiesty hauing dominion ouer vs. Secondly as hee is our mercifull and mighty redeemer hauing freed vs from the cruell bondage of our sinnes hee hath paide a price for vs sc as wee are not our owne but his to serue and glorifie him in body and spirit 1 Cor. 6. and last verse As prisoners taken in warre and asterwards ransomed are bound to serue their redeemer so elect ones are obliged to Christ their ransomer and also their husband to bring forth godly workes to the honour and glory of his name Tim. How will this God be serued Sil. Not in the oldnesse of the letter but in the newnes of the spirit that is in such a new holy life as is wroght in vs by the Spirit and not as wee were wont to serue him before our calling Tim. What doth the Apostle signifie vnto vs by these words when he saith that they are to serue God in newnesse c. Sil. By newnesse is meant heere a new life or a pure and vnblameable life led according to the will of God which doth consist in a two-fold change the one is inward of the mind and will when of foolish and peruerse we are made wise to discerne what pleaseth God and obedient to follow it the other is outward when wee which haue our soules thus inwardly regenerate doe shew foorth in our manners new and vnwonted wordes and workes speaking and doing farre otherwise then we were wont to doe while wee were vnregenerate and naturall men Tim. In them that are thus changed and renewed is all become new in them Sil. Yea all Both within and without but not wholly and perfectly new for in those that are renewed there sticketh much corruption which is daily to be mortified but they are said to serue God in a new course of life because though sin remain in them yet they do not now obey the motions of sinne as before but resist and striue against them obeying and following for the most part new and holy desires and motions dooing good duties out of the loue of God and of their brethren whom before they respected not but themselues altogether Example heereof wee haue in these Romaines and in Paul the Apostle and the conuerted Theese and sundry others Tim. What is the lesson and doctrine from hence Silas First that it is not possible we should serue God and doe things pleasing to him till we bee changed and renued The reason is because we are not sufficient to thinke a good thought of our selues and secondly because God doth not allow any workes but such as come from one in grafted into his Sonne for it is faith that purifieth the heart Acts. 15 9. Tim. What is the vse of this Silas To reprooue Papists and such blind Protestants which thinke to please God with good intents and a ciuill life without new birth Secondly to moue all men to labour for renuing in holinesse Tim. Now tell vs why newnesse is attributed heere vnto the Spirite Silas Because our new birth or change from euill to good is the worke of the Spirite which by regeneration renues vs first in our body and soule and then in our manners and conuersation Tim. What is the doctrine feom hence Silas It teacheth Gods Children that whatsoeuer good is in them it proceeds from the Spirite by whose grace and strength it comes that they can loue God and obey him Tim. What vse is to be made of this point Silas It doth admonish them of humility because we haue nothing without gift of thankefulnesse for such a free great gift and of prayer also it reproues such as presume to doe good or to resist euill without the aide of the Spirite Tim. Now tell vs what is meant heere by the oldnesse of the letter Silas By oldnesse is meant the corruption of our nature and that course which was shaped by it which is called old because it cometh not from a will renued and changed but such as was in vs before our new birth Also by Letter is meant all Doctrine of the worde whatsoeuer outwardly set foorth vnto vs being seuered from Christ and his healthfull grace this is called the Letter because it is dead and of no force to vs vnlesse it bee to frame vs to an outward obedience onely vntill the Spirite of Christ doe ioyne with it to mortifie sinne and to worke our renuing Tim. What instructions are we to gather from hence Silas These two First that the whole word of God being seuered from the regenerating Spirite of Christ can effect nothing in vs towards newnes of life Secondly whatsoeuer obediēce men vnregenerate yeeld vnto the word of God before their conuersion it is but corruption and no part of that seruice which God will accept For it is oldnesse of letter glorious in shewe rotten within not comming from an heart purified by faith which is the foūdation of euery good worke Moreouer it admonisheth vs not to look for any fruite vpon our hearing or reading the word vnlesse Gods good Spirit come to ioyne with it to make it effectuall DIAL V. Verse 7. What shall we say then is the law sin God forbid nay I knew not sin but by the law for I had not known lust except the law had sayd Thou shalt not lust Tim. VVHat is it that our Apostle nowe intendeth in the verses following Sylas Hauing shewed in what meaning and sence true beleeuers
children of this world meere natural men are called carnall absolutely because they are in the flesh and walke after the flesh sauouring the things of the flesh being wholy carnall and sinfull in all their wayes serning diuers lusts and pleasures Secondly the children of God beeing renued by the Spirit are called carnall after a sort either comparatiuely because they haue more flesh and corruption then grace as the Corinthians 1 Cor. 3 2. or else partially or in part because they are still obnoxious to the infirmities of the flesh and haue not the Spirite and grace without euill concupiscence and lustes as Paul was Rom. 7 22. Tim. In what meaning is it sayd that hee was sold vnder sinne Sylas That he was captiue to sin under the power of it as a seruant or slaue bought with a price is in the power of him that bought himê for it is a borrowed speech from such tyrants as buy others with their money whome they may vse as slaues at their will Into this bondage we come two wayes First by nature being borne such Secondly by election and choise willingly yeelding our selues vnder this dominion of sinne euery meere man is the seruant of sin both these wayes beeing the children of wrath by nature and afterwards willingly obeying the lusts of sin Tim. But Paul being already freed by grace how can he be called the bondman of sin Sylas There is a double bondage to this tyrant sinne voluntary as in Ahab who solde himself to do cull in the sight of the Lord Such a bondman was Paul before his conuersion in al thinges and readily obeying sin And vnuoluntary when one sometime obeyes the will of this tyrant sin but it is vnwillingly Such a bondman was Paul in the estate of regeneration also all other Saints for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not as himselfe expounds it in the wordes sollowing Tim. Now shewe vs for what purposes God doeth still keepe his children in bondage seeing hee coulde at once haue giuen the 〈◊〉 perfect liberty Sil. First for abating their pride Secondly for stirring vs vp to feruent prayer Thirdly for keeping vs from sloathsulnesse hauing such an enemy within vs. Fourthly for manifesting Gods power in vpholding vs. Lastly for exercising mutuall charity and compassion in bearing and forgiuing and pittying comforting and strengthning one another Tim. Now shew vs what profit we are to make by the consideration of these things Sylas First all Gods children must take knowledge of their estate that though they are regenerate yet they are still carnall sold vnder sin both in regard of originall sin and actuall infirmities Secondly let them continually make faithfull prayers vnto God for the ayde of his grace for to maister the flesh Thirdly it behooueth them to be watchfull not onely hauing such an enemy as sin in their own bosome but through sinne the deuill ready to mingle himselfe with all their thoughts Fourthly let euery man suspect euery thing that commeth of himselfe least it smel and rellish of the flesh not easily approuing ought that is pleasing vnto him without serious and narrow examination Fiftly whensoeuer we are afflicted let vs know that there may be just cause giuen by vs though wee cannot see it and therefore forbeare to complaine of God Sixtly seeing regenerate men are so bound to sinne that they cannot vse that liberty of will which they haue by grace how much lesse is there any power of free will in men vnregenerate Lastly let the remeÌ„brance of our wofull captiuity cause vs to strlue and sigh after perfect liberty and in the meane space to walk watchfully and humbly both before God and men and in our owne eies for wee are like to captiues which after hard bondage haue some liberty yet in signe of captiuity carry an yron chaine or a fetter to clog them so are Gods best children freed as they beare stil the clog and chain of corruption for their better humbling and continuall exercise DIAL III. Verse 15. For I allow not that which I do for what I wold that I do not but what I hate that I do Tim. VVHat 〈◊〉 the purpose and drift of this Text Silas The Apostle Paul intendeth in his owne person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace the which he setteth forth by rehearsing three sharpe assaults like three strong fits of an Ague which his flesh and corruption did make against his minde being renued by the Spirit The first assault is that he found in himselfe two contrary grounds of his actions to wit Originall sinne still abiding in his nature and his regenerate wil wrestling like the two twins in Rebeccaes wombe the one made him hate God and do that which is euill the other caused him to hate euill and to will that which is good vnto verse 18. The second assault was that when his purpose and will was good it had no good effect but a quite repugnant and contrary effect verse 19 20. The third is that hee felt two contrary Lawes enforcing him the one vnto holinesse and life the other vnto sinne and death Verse 21 22 23. Tim. Tell vs now what is the Sum of this present Text Silas Thus much that though his heart being renued did abhorre all euill and approoue good things only yet through sinne dwelling in him he was violently drawne to those euill things which he abhorred from those good things which he allowed which proues his former complaint to be true for hee did thinges quite contrary to his iudgement and will through the force of flesh remaining haling and carrying awry Tim. What be the parts of this Text Silas Two First he generally propoundeth the strife betweene his will being good by grace and his nature remaining corrupt in the 15. verse Secondly hee doth more particularly and distinctly lay downe both the parts and members of this strife in verses 16 17. Tim. Now come to expound the words and tell vs what is heere meant by allowing I allow not Silas The word in the Originall Text is I know not which signifieth not onely thus much I allowe not or approue not but I hate abhorre and condemne as it is expounded in this verse But what I hate Tim. What doth he vnderstand by That which I do Silas Not a wicked life or any sin willingly committed and done wilfully against Conscience for Paul being conuerted neither did nor could do so but he meaneth first sinfull thoughtes and motions sweruing from the Law of God or defect in his loue towards God and men Secondly sinfull affections as anger enuy pride and such like Lastly some things done in outward actions repugnant to Gods will and his owne Tim. But vnder these words That which I do may wee not comprehend crimes notorious sinnes Silas We
may if so be wee will take Paul generally to speake of all regenerate men whereof many through frailty take gresse fals euen after their calling as it is to be seene in the example of Dauid Peter and other of the Saines but we cannot so expound it if it be limited to Paul who liued vnblaincably when hee was a Pharisic therefore much more vnrebukcable now beeing an Apostle Acts 24 16. He is set forth as an example vnto the Saints of an holy vnreproueable life Tim. What Instructions do ye gather from the words thus expounded Silas First the Children of God in their regeneration do not receiue fulnesse of grace to do wel For then they should do nothing which they allow not but their will and their deed should accord both should be perfectly good Whereas in Paul his decde and will disagreeed both in doing euil and leauing good vndone Tim. What vse is to be made of this instruction Sil. First it doth reproue such as do hold that the regenerate in this life cannot sinne as Familists Secondly it admonisheth al men to finde out and acknowledge their imperfections with griefe and to striue towardes perfection Lastly it doth serue to comfort such as doe labour vnder sinful infirmities and defects For this was the Apostles case How much lesse maruail if it proue so with others inferiour to him Tim. What other instruction ariseth out of these words Silas That it is a good sign of a regenerate man when not onely conscience checketh and iudgment disliketh but his heart dissalloweth and is displeased with the euil he doth because this bewraieth that they are not wholly vnder the power of originall sinne but haue another beginning and ground of their actions euen grace and the holy Spirit of God from whence comes that hatred of euil and desire of good Tim. What vse are we to make of this second instruction Silas First it proues them to be meere naturall vnregenerate men who do allow and be pleased with their sinnes that be in themselues and in others Secondly it admonisheth the godly of their dutie which is not to allow but with hatred to condemne euery sinful thing in themselues euen to the least motion and lust not at any hand after it is knowne bearing with it but stirring vp the heart to detest and lament it with godly sorrow in regard it is an offence to God Tim. What is the third Instruction Silas That the elect of God being regenerate they are neuer so giuen ouer as to sinne with their whole wil because this is true of them all that they allow not the euill which they doe so that in all their euils and sinnes there is some striuing in their will against them though it be but faintly and in great feeblenesse as it happeneth in great tentation Tim. Shew vs now by what reason the Apostle prooues this proposition that he allowed not what he did Silas By this reason because both in the leauing vndone good and in the doing of euill hee offended not willingly but with a detestation and loathing For the euill which he did was hatefull to him and his will was to doe the good hee could not doe not that Paul was compelled vnto euill but that hee consented not to it with his whole will his heart being now changed and made confermable to the law in part Tim. What instruction is to be gathered from hence Silas First we learne that the godly cannot doe al the good they would because sinne hindreth them and secondly that they cannot doe all the euill as their lustes would because they haue grace to hate and resist euill For the Spirite lusts against the flesh as the flesh doth lust against the Spirite Gal. 5. 17. Obserue further out of this whole verse that it is farre from the godly to excuse extenuate and cloake their sinne they abhorre it and that out of a reuerence toward the law vnto which their sinne is contrary againe in holy persons there bee beginnings of their doings one whereby they wil good and will not euill called the innerman law of the mind Spirite c. the other whereby they are drawne from good vnto euill DIAL XII Verse 16. If I doe then that which I would not I consent to the Law that it is good Tim. VVHat doth this Text containe Silas Two inferences conclusions which doe arise from the former strife betweene originall sinne and Pauls renued mind The first is out of the 16. verse the summe and effect whereof is this that there was a good agreement and consent betweene the heart of Paul being renued and Gods law seeing he abhorred the cuill which was done by him being contrary to the Law The second conclusion is contained in the 17. verse the effect and summe whereof is this If I abhorre the sinne which I doe then I being renued doe it not but that sinfull corruption that dwels and stickes in my nature doth it Tim. What is meant by that which Paul did doe and would not haue done Silas Some euill thing forbid in the law of God which though hee hated yet corruption wrested it from him whereof he inferreth that so farre foorth as he was regenerate he did approoue Gods law to be good and holy For whosoeuer hates an euill in this respect that the law forbids it and loues a good thing in this respect that the law commands it he must needs haue some thing in him that doth allow the law and consent to it to bee good howsoeuer he doe the euill he hates and cannot doe the good he would Tim. What instruction will arise from hence Silas That it is a true and certaine marke of a man grafted into Christ and regenerate by his Spirit to consent vnto the Lawe when his sinnes can displease him because they are against the law and good duties are loued and therefore performed because Gods law requires them the reason is because none can consent to the law of God and allow of it saue such as are borne anew of God whose law it is Tim. How is it written then that the Gentiles doe by nature the things contained in the Law Rom. 2 14 Silas That place is to be vnderstood of precepts and rules giuen foorth for pollicy and gouernment of Citties For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life and not of their daily conuersation wherein they were great sinners eyther openly or secretly as Paul accusech them before Chapters 1 2. Besides in their common life they did some good things and eschued some euill out of vaine-glory to get praise of men Tim. But Esau and Caine were displeased with the euils they did against the Law and yet were no regenerate men Sil. It is true they were displeased for their sinnes not for that they allowed Gods lawe which condemned their sinnes but because they begun to feele the discommodities and calamities of their sins and did
feare further destruction Secondly they were so displeased with the euils they did against the law that they had no care to doe the good commanded in the law as regenerate men haue and that out of conscience and obedience of the lawe and in one thing as well as in another Tim. But Herod was not onely displeased but he did good things Mark 6 20. Silas Herod was indeed displeased with his sinnes because hee feared the punishment and not because the lawe forbad it for then hee would haue put away Herodias his brothers wife haue repented of that main and grosse sin Secondly though he did good things yet not throughly for when the text sayeth hee did many things it implyes that hee neglected other things which were as needfull to bee done as those which hee did whereas the regenerate that consenteth to the law doth hate and repent of one sin as well as another and allowe one duty as well another though they perfectly neuer leaue any sinne nor doe any duty Tim. Yet it is reported of this Paul that when hee was a Pharisy and vnregenerate he was conuersant in all the righteousnes of the law without rebuke Silas All this is true and yet did not hee then consent to the lawe of God that it was good First because his conuersation was vnrebukeable outwardly before men alone his lusts and inward motions being vicious and sinfull before God Secondly the feare of men or the feare of punishment from God or both and not the loue of the law might and did moue him to be outwardly righteous Lastly hee was not stirred vp to the works which hee did by faith and charity either towardes GOD or man All things are quite contrary in the regenerate who content to the law of God both outwardly and inwardly and haue a pure heart cleansed by faith the ground and foundation of all that good they do Tim. Yea but euen regenerate men they do many euil things quite contrary to the lawe and doe leaue vndone sundry good things inioyned in the lawe and in those thinges which they doe best they come short to the perfection of the law how doe they then consent to the law Sil. Yes all this may be and stand very well together if men consider his conclusion set downe in the next verse which is that Paul as he was renued so farre his mind his will his affections did all allow the whole law and the euils which he did he was violently drawne vnto them by original sin which still remained in him Tim. Shew vs then when it may be sayde of a man that hee consents to the law Sylas When hee is so affected to the lawe as Dauid and Paul were not for degree but for sincerity of affection see Psal. 1 2. 119 14 15 16 18 30 31. Rom. 7 22 23. Tim. Nowe declare vnto vs what profit wee are to make of this doctrine Silas First wee haue from hence a notable difference betweene the godly and the vngodly the sincere Christian and the hypocrite for the vngodly man and the hypocrite when he doth any good or eschue any euill it is not from the heart because the law commaunds it for he euer hath respect vnto gaine or credit or pleasure or pain and not to the will of God but the godly though hee sin yet from his heart he loues the law hauing that in him which resisteth and hateth sin Secondly from hence we haue a special comfort vnto al such as consent to the law of God whose inward man delighteth in it and whose minde serueth it such surely are regenerate though they haue many fearefull imperfections and sinnes yet if they in trueth allow the law condemning those sinnes they doe and allowing those things they doe not because the law willeth them repēting from their harts so oftē as they violate the law through weaknes this is a certain mark of a new born child of God 〈◊〉 It sheweth how fearful their case is which are ignorant of Gods law either because they cannot or because they care not to know it These do not consent to the Law which they do not know and therefore are as yet in the estate of damnation Therefore it is a needfull thing together with the preaching of the Gospel to haue the Law soundly interpreted and applyed For as men cannot consent to the Gospell without the preaching of the Gospell which is the power of God to write it in our heart so we cannot so much as know the Law without the preaching of the Law Finally heere is a sure truth that whosoeuer willeth not the euil which he doth but disalloweth it out of a reuerent loue vnto the Law whereunto hee seeth the euill which he dooth repugnant he certainly approoueth the Law to bee good and a rule of rightnesse DIAL XIII Verse 17. Now then it is no more I that do it but sin that dwelleth in me Tim. VVHat doth this Text containe Silas A second conclusion inferred and gathered from the first combate betweene grace and corruption in the heart of Paul or betweene a good will and a bad deed the conclusion is thus much If I Paul do what I hate and what I would not do then I doe it not as I am renued but sinne dwelling in my Nature doth it by drawing me from good to euill whence it is too manifest that the force of sinne is yet great in me and that I truly complained in verse 14. Tim. What Instructions are we to learne from this Conclusion Silas That euery regenerate man is diuided into two men or into two parts that is himselfe and sin the new man and the old grace and corruption flesh the spirit the law of the minde and the lawe of the members The reason heereof is because in this life theit regeneration is vnperfect Secondly that a regenerate person takes his denomination from the better part that is from grace which raigneth in him not from sinne which doth but dwell in him Thirdly that part which is regenerate and renued in a man neuer sinneth but it is that part which is corrupt and vnrenued that sinneth doth euill Fourthly it affoords a plaine and euident marke to discerne a man that is regenerate from him that is not regenerate Tim. Before you doe particularly name the markes of a regenerate man set downe in this verse tell vs how many markes are contained in this Chapter whereby we may iudge of a regenerate man Silas There be seauen seuerall markes of the regenerate Children of God set downe in the latter part of this Chapter that is from the 14. verse to the end of it The first is to will that which is good and to hate sinne verse 15. The second to consent to the law that it is good and to delight in the sound knowledge and spirituall obedience thereof verse 16 and 22. Thirdly to haue an inward man that is such a man as is in secret and
in the Spirite verse 22. Fourthly to feele a strife and fight betweene the law of the members the law of the mind verse 〈◊〉 when the Spirite doth lust against the flesh and the flesh against the Spirite Fifthly to account it our wretchednesse to haue sinne still abiding and forcibly working in vs and in this respect to groane and to mourne in our soules verse 24. Sixtly to desire vnfainedly and constantly a perfect deliuerance from sin giuing thankes from the heart to God through Christ for the grace of deliuerance already begun and wrought verses 24 25. Lastly to be led captiue vnto the Law of sinne verse 23. which is all one with this named in our Text to haue sinne not raigning but dwelling in them For there is as great difference betweene sinne raigning and dwelling as is betweene a king ruling a kingdome and Subiects dwelling in a kingdome or betweene a Maister in a family gouerning the house and seruants in the house Tim. What is meant and signified heere by this word dwell Silas It is a Metaphor or borrowed speech from the power and gouernment of house-holders signifying the true and mighty presence of sinne forcibly crossing and mightily striuing against the motions of the 〈◊〉 in the heart of a regenerate man This powerfull presence of sinne dwelling in vs may be declared and set foorth by the comparison of seditious subiects mutinous Cittizens and seruants and of quarrelsome Inmates who though they do but dwel in a kingdome Citty or house yet do prooue exceeding troublesome to their Princes Gouernors Owners or Maisters Likewise dwelling-sinne doth mightily hinder good in Gods Children and pull them to euill things Tim. What vse and profit is to bee made heereof vnto our selues Sil. First it is a comfort to Gods Children that sinne doth but dwell in them and is kept by grace from exercising any dominion ouer them Secondly in that they haue sinne still dwelling in them it must warne thē to bee very wary watchfull and circumspect as one should be that hath a cut-throate dwelling in his house or a secret traitor in his Citty Thirdly this reprooues such as knowing that there is such a cumbersome mate or guest as sinne dwelling in them are yet secure but much more it reproues such as are secure and yet haue sinne raigning in them as if it were nothing to bee enthralled to such a Lord as can pay no better wages but damnation in Hell Tim. What other thing may we obserue out of this verse Silas That they doe wickedly abuse this sentence which apply it to excuse and cloake their wicked and vicious life as common Drunkards whore-maisters swearers lyers periured persons such like who vse to say for themselues that they do not the euill but sin that dwelleth in them And there is very good reason for it why this sentence cannot agree to such manner of men namely because they are not able in truth to say that they hate the euill which they doe and that they would not doe it because they sinne willingly rushing into sin as a Horse into the battaile For when they sin they sin wholly because they are wholly flesh corruptiō wheras this sentence cannot agree vnto any but to such as by grace hate the euil they doe of frailty by grace would doe the good which by sinne they cannot doe DIAL XIIII Verse 18. For in me that is in my flesh dwelleth no good thing for to will is present with me but I finde no meanes to performe that which is good Tim. WHat is the summe of this Text Silas It containes the second paroxisme or fit of Pauls spirituall conflict which doth heerein consist that when his will was prompt and ready to doe good it had no good effect but a quite contrary being forced by dwelling-sinne to doe the euill he willed not and not to doe the good which hee willed Tim. Wherein differeth this fit and part of his conflict from the former Sil. In the former fit Paul was troubled that his sinful infirmities hindred him from doing good and forbcaring euill things so perfectly as hee would and should now heere in this second fit he is molested with this that he found his vpright purpose and heart so weake and sinfull corruption so strong as it did some-times drawe him vnto things and actions directly contrary vnto his renued mind and to Gods holy will the goodnesse of his will was not answered with sutable deeds but the quite contrary rather Tim. What be the parts of this Text Silas Two First a proposition in these words I know that in me that is in my flesh dwelleth no good thing Secondly a reason in these wordes for to will is present with me c. Tim. What is meant by this that he saith I know Sil. Thus much as if he should frankely say I freely and frankely acknowledge it as a thing known certaine vnto me to be so Thus the holy Apostle hideth not but ingenuously confesseth his weaknesse and disability to effect what he willed well Tim. What are we to learne from this Silas In this example of the Apostle we are to note a Christian duty that wee must not dissemble the weakenesse of vnregenerate nature but be ready to confesse it ingenuously and to acknowledge it when it shall make to Gods glory and the good of others Secondly this reproues such Hypocrites who will not be knowne that they haue any conflict in them or finde any defect as if they did onely that which is good without all strife Tim. What good is that he speakes of when he saith it is not in h mselfe Silas Not naturall nor morall but spirituall good by the doing where of God is well pleased The earnest desire and study heereof he complaineth that hee alwaies hath it not in him Tim. But the Apostle had the holy Ghost dwelling in him how then doth he say he had no good dwelling in him Sil. When he saith that there is no good dwelling in him he expounds himselfe and saith that hee meaneth it of his flesh For by this worde flesh is not meant that externall part of man which is called the bodie but the sinfull corruption of our Nature which is conueyed into vs by carnall generation Tim. But this was mortified and cured in Paul by the grace of Sanctificat on how then could hee say That he hath flesh Silas His sinfull corruption was indeede mortified but yet in part onely and therefore by flesh is heere meant that remainder of sinne which doth still sticke in his reason and will and other parts of his soule and bodie which may be thus more plainely expressed The Apostle meaneth by his flesh the whole man so farre as he was not regenerate had not perfectly and vniuersally put off the olde man and naughtinesse of nature Tim. Shew vs now what is meant by awelling Silas A firme or fixed seate or abode which is more not to dwell then
our benefit and ed fication Tim. First it ministreth occasion of being humbled euen in and for the verie best actions of our life which beeing vnperfect and spotted cannot please God without par don by Christ. Secondly it reproues such as haue their minds lifted vp when they haue done or spoke something well whereas the imperfection of the deede ought to bee before them to abase them Thirdly when Christians haue shewed their best care and endeuour to doe good things they must not bee discouraged for such wants and faults which stick vnto their doings but heartily repent asking fogiuenesse of Christ and striuing to do better For as an earthlie father perceiuing in his childe a good will and defire to please him taketh that hee doeth in good woorth though it be faultie so will God spare his owne children that doe good things willinglie though weakly Mala. 3. 17. I will spare them as a man spareth his owne Sonne that serueth him Lastly it reproueth such as thinke the keeping of the law to bee possible whereas it is a transgression of the law not onely to doe what wee should not but to doe lesse then we should a want of perfection breaks the law no lesse then an euil done from such defects none are free no not Paul himselfe DIAL XV. 19.20 For I do not the good thing which I wold but the euill which I would not that I doe Now if I doe that I would not it is no more I but sin that dwelleth in mee Tim. VVHat doth this text containe Sylas A proofe of the former reason in the 19. verse a conclusion drawn from thence in the 20. verse Tim. How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses and what is it that we are to learne thereby Silas That which is set downe in these two verses is not altogether the same but differs at least in wordes for heere the wordes good and euill bee put in which were left out before againe these repetitions and rehearsals they are not idle but serue to good purpose for thereby the Apostle would admonish vs of two things First that we are to think that these things which hee writeth of the spirituall combat are verie necessarie for vs and can neuer be too much knowne of vs. Secondly that through our dulnesse they are not enough considered and marked and therefore haue neede to bee much vrged and often repeated repetitions haue good vse when they are timely vsed Tim. What is meant by this that he saith he would haue done good Silas That it was the earnest desire and purpose of his heart to please God Tim. What are we to learne from hence that he saith I doe not that good I would ly to embrace death willingly which doth stoppe the breath of sinne Lastly in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne to stand still vpon our guard and to flye to our Generall for succour in assaultes that wee be not ouercome or ouertaken at least with temptation of sinne DIAL XVI Verse 21 22. I find then that when I would doe good I am thus yoaked that euill is present with me For I delight in the law of God concerning the inner man Tim. VVHat doth this Text containe Silas It containeth two things according to the number of the verses the former is the winding or shutting vp of the second paroxisme or second fit of temptation the latter is an entrance or beginning of the third or last fit verse 22. Tim. What be the parts of this conclusion Silas Two In the former he confesseth the readines of his will to doe that which is good in the latter hee renders a reason why hee could not doe the good hee would because euill was present with him Tim. What is meant heere by Yoaked Silas The word in the originall signifies law I finde this Law which some doe take in good part for the law of God but others in euill part for the law of sinne and corruption This latter interpretation is the best because of the words which follow Euill is present with me which words seeme to expound the former Tim. What euill doth he speake of when he saith euill is present with me and in what sort is it present with him Silas Not the euill of affliction but of sinfull desires and lusts which are said to be present because they are euer with the godly at hand to crosse and hinder their good purposes and desires For the flesh lusteth against the Spirite Gal. 5 and the law of the members rebelleth against the law of the minde Tim. What is the instruction ariseth from hence Silas That this is the common condition of all regenerate persons that their good motions which come from Gods spirite are euer mingled with some euil motions which arise from their corrupt nature Tim. What is the sum of the 22. verse Silas A profession of the Apostle that his whole man so farre as hee was renued by grace it tooke especiall pleasure and delight in the knowledge and spirituall obedience of Gods Law Tim. What Law is it that he speaketh of heere The morall Law or the Law of the ten Commaundements which teacheth perfect loue of God and of our neighbour because it is set against the Law of sinne to which no Law is so contrary as the morall Tim. What is meant heere by the Inner man Sil. The Inner man is the same with the new man or spirit and signifies al that within a man or without from top to toe which is by grace reformed as by outwarde is meant all that in a man which is not renued Tim. What is the instruction that wee are to learne from hence Silas That a regenerate man doth loue Gods morall Law and take great delight in it This delight doth not so much declare and shew it selfe in the pleasure which godly men take to know the thinges contained in the Law for that is common with the wicked but to do it and conforme their hearts and manners agreeable vnto it as he which seeth a curious artificiall picture is so pleased with it that he studieth how to expres it so it fareth with Gods children Tim. What reason haue Gods children to delight in the law seeing it reueales sinne vnto them accuseth them and condemnes them Silas First vnto the godly this is a great benefit which it brings that it doth discouer vnto them euils that they may see them repent of them and forsake them as well as good that they may practise it and so driueth them neerer vnto Christ that they may be saued by his grace Tim. What other instruction may bee drawne from this Verse Silas That seeing the children of God delight in the Law they haue greater reason much more to be delighted with the word of the Gospell because the doctrine
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
deeds 1. Thes. 5 17. Nehem. 2 4. Fourthly when they haue spoken or done any good thing they doe not returne the praise of it to God 1. Cor. 10 31. Lastly they are not resolued to suffer reproach and wrong for their profession and well doing Mat 10 37. Luke 14 27. Tim. Now shew vs who may be said to walke after the Spirite Silas Not they who haue some good desires and deeds but they whose course of life and actions for the tenour of them are euermore constantly ruled by the motion of Gods Spirit which they follow as their guide and leader as it is not a faire day wherein the Sunne shineth now and then if there be foule weather in the rest Tim. May not a man slippe and trip in his way sometimes yea stumble and fall and yet be saide to walke after the Spirit Silas It is right so because a spirituall or godly conuersation must not be iudged of by one or a few actions but by the tenour of it and as it holds and is for the most and greatest part otherwise none should be said to walke after the Spirite because there is none that liues and sinneth not Tim. What be the sortes of them that walke after the Spirite Sil. Two Some strong as Abraham Dauid c. some weake as the Apostles of Christ were before the ascension of the Lord. Tim. What be the markes of one that walkes after the Spirite Silas These two First an earnest desire both to know and to walke in the good way Secondly a sincere sorrow for his failing and fals and arising by repentance and the contrary to these fiue before mentioned Tim. What profit comes there of these things Silas First it reprooues such as boast that they are in Christ and yet shewe the contrary by their walking after the flesh Secondly it assureth them that walke after the Spirite that they are the very members of Christ. Finally it teacheth all men that sanctification of the spirite is an vnseparable companion and fruite of our iustification by faith moisture and water heate and fire light and Sun are not more firmely vnited then faith and holinesse DIAL II. Verse 2. For the law of the Spirite of life which is in Christ Iesus hath freed or deliuered me from the law of finne and of death Tim. WHat is the drift and purpose of this Scripture Silas It is a proofe and confirmation of the former verse and of the latter part of it as some thinke by a reason taken from the efficient and begetting cause of holy conuersation to wit the Spirite of Christ 〈◊〉 to the faithfull who hauing communion with Christ haue also fellowship with his Spirite But I rather take it to bee the proofe of the former part of the sentence confirming to vs that there is no condemnation to such as are in Christ which is confirmed by this reason because the Spirite of life which is in Christ the head being allowed vnto his members doth quite abolish sinne and death that though sinne remaine in them yet it shall haue no force to condemne them Tim. What then doe you thinke the summe and substance of this verse to be Silas This verse together with the three following is to be expounded of the third part of our iustification to wit of the perfect holinesse of Christs humane nature imputed to vs as the remedy and couer of our most defiled nature of the deliuery of our impure nature by the imputation of Christs sanctified nature Tim. What be the parts of this Text Silas The parts be foure First what that is whereby we are freed for the law of the Spirite c. Secondly what manner of thing this freedome is Thirdly to whom it doth belong Mee Lastly from what euils we are deliuered From the Law of sin and death Tim. Come to the words and tell vs what is heere meant by the spirit Silas Some by the Spirit do vnderstand properly the holy Spirit the third person in the Trinitie which gouernes and rules our minds by his inward motions as by a Law Others by it vnderstand the doctrine of faith or of the Gospell which is a Doctrine of the spirit and life Psal. 19 7. 2 Cor. 2. If we follow this exposition the meaning will be thus much that the Gospell or doctrine of faith doth free that is absolue and pronounce mee free from the Law of sinne and death that is from the guilt and condemnation that the Law of Moyses threatneth vnto sinners This then is a very godly exposition but not fit to this text that doth not at al speak of the law of Moyses which is no where in Scripture called the Law of sinne but forbiddeth it and commandeth wholsome and profitable things neyther doth he entreat heere of the efficacy and power of the Gospell and the doctrine of Faith which is neuer called the Law of the Spirit But I iudge Spirit to be put heere for the worke and efficacy of the Spirit to wit for the grace of Sanctification holinesse which is called a Law because it is like to a Lawe hauing power to gouerne and moderate And the word Life is added to shewe that the Spirit which worketh this is no idle and dead thing but a liuely viuifying quickning Spirit being the author both of an holy life and eternall life and that first in Christ the head for his sake and merit in the faithful his members That this is heere meant may appeare by the opposing and setting it against the law of sinne Vnder which must needes be comprehended corruption of nature being contrarie to holinesse Tim. I graunt then that by the spirit of life is meant the holinesse and purity of mans Nature as a worke of that quickening spirit which ruleth by a Law but whether take you it of holinesse inherent and wrought in our own Nature being regenerate or in Christ his humane nature as in the proper subiect Silas I do take this latter to bee true that it is taken of the Sanctification of Christ his nature My reasons be first because it is written not in vs but in Christ the law of the spirit of life which is in Christ. Secondly because Christ his Sanctification meriteth deliuerance from sin not our sanctification which is but a token and testimony of our purchased deliuerance Thirdly by the imputation of Christes sanctification this comfort that wee shall not be condemned is confirmed vnto vs. Lastly if we interpret it of our begun inherent Sanctification we shall further the rotten opinion of the Papists touching iustification by inherent grace See verse 3 4. Tim. What thing is that deliuerance or freedome which is heere spoken of Silas It is the very selfe-same that Iustification is to wit a full and perfect absoluing vs before the Tribunall of God from the whole guilt and punishment of sinne which comes to vs by the imputation of Christs Sanctification The reason heereof is because it is
written in the Preter tense or in the time past to signifie that our iustification is perfect in this life wheras when he speaketh of our vnperfect Sanctification he vseth a word signifying time to come Romanes 7 24. Who shall deliuer me c Tim. Who are the parties that are partakers of this freedom and deliuerance Silas All beleeuers without any difference of sexe age stature condition or nation whether Iew or Gentile Tim. Why then doth the Apostle vse this phrase saying Hee hath freed me rather then hee hath freed all the faithfull Silas First as hee set himselfe before an example of weakenesse and spirituall strife so now also of confidence and of the victory Secondly heere hee would teach all men to make application of this comfort vnto themselues saying and beleeuing Christ freed me there is no condemnation to me for this is the power of true faith to appropriate generall promises contrary to the Papists who will haue faith to be nothing else but a generall assent to the Scriptures without particular affiance in the promise of Christ. Tim. From what thing are we deliuered by Christ Silas From Sinne that is from our vnregenerate nature as it is corrupted by sinne Death also is ioyned to it because it makes vs guilty of and subiect to death and destruction which followes all kind of sin as the night followes the day and shadow the body Tim. What meaneth hee by putting this word Law vnto sinne Silas Because the guilt of our sinnefull nature is as a bond to make vs bound vnto eternall death Secondly because in such as are not regenerate it doth exercise a mortiferous tyrannical power and gouernment Tim. Now shew vs what benefit we may make of this whole verse thus expounded Silas It affoords vs an instruction a comfort reproose and confutation The instruction is that not onely Christ his obedience in his life and the sufferings in his death but the sanctificatiō of his humane nature is ours and is as verily belonging to the faithfull as if they had bin borne without sinne Secondly the comfort is that such as are in Christ may in all their temptations in life and death comfort themselues with this assurance that the sinnes neither of their actions nor of their nature shall euer be imputed to them Though they may oftentimes feele their wicked and rebellious nature stirre and resist Gods law yet such as doe resist the motions of sin yeelding themselues obediently to the motions of the Spirite are secured and made certaine that their remaining sinne shall neuer condemne them because Christ hath freed and deliuered them from it perfectly allowing them his owne sanctification to bee theirs It is a maruailous comfort to them that haue neede of it and can apprehend it Thirdly this doth reprooue the ignorant dissolute Christian who neuer thinkes what an euil his corrupt nature is nor is euer troubled with those euill motions and desires that suddenly spring from it full little doe they consider that the Sonne of God must descend from Heauen and humble himselfe to become a man that hee might free vs from the impurity of our humane nature And lastly it doth consute our blinde erring Papists of whom the very wisest of them neuer came so farre as to know that naturall concupiscence is a sinne in the regenerate and stands in neede of a Sauiour DIAL III. Verse 3. For that that was vnpossible to the Law in as much as it was weake because of the flesh God sending his owne Son in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Tim. VVHat is the drift of this Text Silas It renders a reason to prooue that the most perfect holinesse of Christs humane nature called in the former verse the Spirit of life being imputed vnto beleeuers doth free them from sin and death that is from the remainder of sinne sticking still in their nature and the punishment of eternall destruction due to it This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person for he was sent to take flesh vpon him to helpe and succour the infirmity of our flesh Or more plainely thus Christ was sent of his Father to take the nature of man in the wombe of a virgin free from sinne by the worke of the Holy-Ghost to this end that he might restore our nature vnto such a perfection of righteousnesse as the exactnesse of Gods law doth require For though the lawe did teach a perfect righteousnesse both of nature and actions yet it is very vnable to bring vs there-vnto because wee doe lacke strength and power to performe and keepe it both before and after our regeneration From whence doth follow that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome from sinne and death because of the infirmitie of our flesh therefore it was of necessitie that Christ shold take our Nature full of holinesse to do that for vs which the Law could not do that is to destroy sin and death and to make them which by Faith lay holde on him so absolutely righteous as the Law requires For thus the case standeth that not onely our thoughts wordes and workes should be free from sinne and wholly vpright but also that our nature euen the verie faculties of our reason and will should be in all things conformable to Gods will reuealed in his Law as Adam was in his creation and according to that which is written Loue God with all thine heart c. Now because none no not the godliest do euer get this perfection while they are here their nature still remaining corrupt in part and rebelling against God Rom. 7 22. therefore all must needes haue perished except our nature had bin fully sanctified in the man Christ who is freely allowed to the faithfull to free them from condenmation Tim. Diuide the Text now into his seuerall parts Silas It hath these two parts First the end for the which God sent his Son into the world to wit that the infirmity or weaknesse of the Law by occasion of vs our sinne should be no let or hinderance to mans saluation Secondly what Christ Iesus did being sent come he did by sinne condemne sinne in the flesh Tim. What Law is meant heere and what is it that it cannot do Silas By Law is heere meant not the Ceremoniall but the Moral Law which is impossible to iustifie a man before God or to bestow perfect righteousnes vpon him as appeareth by the beginning of the next verse Silas Yet it was said in the seauenth Chapter that the law was ordained vnto life Tim. The Apostle sheweth there what it is able to doe in his owne nature and heere what it is not able to doe to vs that are sinners For the Law by Gods ordinance could iustifie vs and bring vs to life eternall Tim. But how
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
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
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
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
10 5. and to sundry others daily amongst our selues who come vnto publike and shamefull death for some worke of the flesh which they haue done and yet no doubt are the faithful Children of God as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant is eternall death which is the casting out of the whole man both body and soule from Gods presence to suffer Hell torments for euer and euer Tim. But seeing they which are cast into Hell shall there liue for euer how is this called death Sylas First as the blessednesse of heauen is called life in scripture because of all things life is most pleasant so the miseries of hell are called death because death of althings is very miserable most shunned Secondly though the wicked do liue in hell yet because they are separated from God who is life and because they so liue as that they are euer dying therefore it is worthily called death Tim. The words being thus opened nowe let vs see what instructions will arise from hence Silas The instructions are two the former concernes the wicked the latter the godly for the former the wicked are heere admonished that if they are obedient vnto the flesh liue wickedly doing what sin commāds they must dye and perish for euer if they continue so 1 Cor. 6. 9 10. Gal. 5. 20 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death Rom. 8 6. also because the wages of sin is death Rom. 6. 23. Tim. What is the vse of this instruction Silas It affoords an admonition to all such as doe liue in the seruice of any fleshly lust to forsake it betimes and earnestly as they doe couet not to be destroyed perpetually if this moue not yet let them forsake their euill course least they shorten their naturall life and purchase to themselues a reproachfull death by being giuen ouer to some crime that shall deserue it Tim. What instruction may bee giuen from hence to the godly Silas This that howsoeuer they are free from condemnation by faith in Christ yet the meditation of eternall death is profitable for them the reason here of is because the godliest men haue still some flesh and sinne abiding in them yea the most haue more sin than grace Heereof it followes that they are neuer free from blemishes and spirituall slothfulnes security presumption and prophanenes against which the consideration of hell paines is a good remedy because the more Gods fierce iustice and wrath be thought vpon and feared the more carefull men become to auoid the former and all other sinnes The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire Tim. What profit is to be made of this latter instruction Silas First it reproueth the godles who do not thinke it needfull often to thinke of Hell fire or bee afraide so to doe least it trouble them better now to be feared with it then heereafter to feele it Secondly it admonisheth all Gods Children much and very earnestly to consider the estate of the damned if they desire to liue holily after the example of Paul 2. Cor. 5 9 10. 2. Tim. 4 1 2. It is Chrysostomes counsell that at banquets and feastes and publike meetings men should talke of hellish paines that they may be awed and auoide them Tim. Proceed now to the words which containe the second reason and tell vs what is meant heere by the deeds of the body and what is it to mortifie them Silas By deeds of the body we are to vnderstand the same whichelse where are called the lusts of the flesh the workes of darknesse euen all sinfull motions and deeds which spring from the minde and are executed by the body and mortifie signifies to suppresse and keep them downe by the power of the Spirite that they doe not flourish and raigne in vs as a King to command and gouerne vs. Tim. What is meant heere by Spirite Silas The power and strength of the Holy-Ghost abating and taking downe the strength of sinne causing it by little and little to dye in vs. Tim. How many wayes doth the grace of the Spirite worke towards the mortifying of sinne Silas Foure wayes First it doth detect and discouer sinfull thoughts and actions Secondly it stirres vp a griefe for them and hatred of them Thirdly it kindles feruent prayer to get strength against them Fourthly it brings to mind sentences of the word which are as a sword to cut downe sinne Lastly it makes watchful against sinne to auoide all occasions of it and to vse all sanctified meanes against it Tim. What is heere meant by life Sil. An happy long and prosperous life here which is often granted to the godly as a fruite of their godlines but especially eternall life in heauen which consistes in the participation with Christ of his blisse glory and dominion Reu. 3 21 22. Tim. Let vs heare what instructions doth arise from the latter part of this Verse Silas First in the godly which are regenerate there will alwayes be found some deedes of the flesh because their regeneration is vnperfect Tim. What vse of this instruct on Silas It confutes such as challenge to themselues a faigned perfection Tim. What is the second instruction Silas That the life of euery godly person must bee a continuall mortification and repentance They must alwayes be offering violence to their sinfull lusts resisting them by the word praying against them auoyding all occasions of them and vsing all other good meanes for the beating of them downe if euer they will liue holy Tim. What vse of this second instruction Silas It sharpely reprooues the negligence of such Christians as suffer their wicked lusts as weeds in a garden or ill humors in a body for lacke of mortifying resistance Tim. What is the third instruction Silas That sinfull lusts are not to bee mortified otherwise then by the grace of the Spirit without which it is impossible to subdue them by which it will be found verie easie to tame them The reason is because the force of the Spirit is stronger then the power of sin Tim. What vse of this instruction Silas It confutes such as affirme that vices may bee maistred by strength of free wil or by Philosophical vertues Secondly it humbles the godly to consider that they can ouercome no sinne of themselues without the aide of the Spirite Thirdly it admonisheth all men to seeke for strength against sin at the hands of Gods Spirit Lastly the Spirit vseth our endeauours as a means of iustification Hee that made vs without our selues doth not saue vs without our selues Tim. What is the last Instruction Silas To liue after the Spirit is the way to liue happily heere and for euer the reason is Gods ordinance and promise Tim. What is the vse heereof Silas To encorage all men to leade a godly life without the which they
the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
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
It serues for our humbling to consider our imbecility naturall ignorance whereby we hang doubtfull and stagger of seeblenesse and sticke by ignorance Secondly it shewes that none be perfect seeing we are ignorant what to aske in prayer Thirdly it confutes the Pelagians which ascribe too much to naturall strength yet we are so feeble as we cannot tell what is profitable much lesse be able to persorme any thing by any power in vs. Lastly it teacheth what neede wee haue of consideration and helpe to pray greater then most yea then good men commonly thinke of Tim. Come now vnto the next part of the sentence and tell vs how the Spirit maketh request Silas By stirring vp requests in vs and causing vs to pray That this is the meaning of the words apeareth by comparing this Text with the 15. verse of this chapter where it is written We haue receiued the Spirit of adoption whereby we cry Abba Father the Spirit crieth by making vs cry Thus vnderstand that in Gal. 4 6. Tim. What gather ye from these words Silas Thus much that when the Scripture saith the Spirit crieth and maketh request the meaning is that it maketh vs to cry and to make request and this is an vsuall thing to attribute vnto God those things which the godly do by diuine inspiration Thus God is sayde to know by teaching others and illuminating their minds that they may know as Augustine obserues out of those words in Gen. 18 19. I know thou fearest me and in the Galathians 4 9. Forasmuch as ye know God or rather are knowne of God that is taught that yee may know So Deut. 8 2. God is saide to tempt the Hebrewes that he may know what is in them that is make themselues and others to know what is in them so heere the Spirit maketh request that is moueth vs to request Tim. I but the Scripture saith that Christ maketh request for vs Rom. 8 34. how then doth the Spirit make request Silas Christ maketh request as Mediator the Spirite maketh request for vs as Author and inspirer of requests and desires Tim. What is the doctrine from hence Silas That the prayers of the godly come from Gods Spirite The text is plaine heerein to which may be ioyned that which is written 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Spirite that is eyther confesse him or pray to him in faithfull confidence and reuerence but by a speciall grace of the Spirite Tim. What are we to learne hence that the Spirite is the worker and kindler of prayer in the godly Silas First that no Turke nor Iew nor Idolator nor Hereticke can pray because they haue not the Spirite Secondly that no wicked man nor hypocrite can pray because they receiue not the Spirite Thirdly that in our best prayers we ought to be humbled seeing they are not our owne but come from the Spirite which is our prompter moderater and Schoole-maister Fourthly that in beginning of prayer we craue of God the assistance of his Spirite Tim. What is signified by sighes vnexpressable or which cannot be expressed Silas This is meant eyther intensiuely for such sighes as are most feruent no man beeing able to vtter them for their greatnesse and exceeding vehemency or properly for such sighes as wee cannot vtter by any speech because of their weakenesse and feeblenesse The godly in whom they be know not of them through the infirmity of the flesh and strength of temptations they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer yet they are grones and sighes wrought in them by the holy Spirite which though the beleeuers feele them not yet God seeth and heareth them for they make a loude cry in his eare as in Exod. 14 15. This is the fitter sence therefore the better because it suteth with scope and matter the phrase also will beare it Tim. What instructions arise from these words Silas That the sighes of the heart albeit neuer a word be spoken be prayers euen as a desire to beleeue and to repent in a truely humbled heart be accepted for faith and repentance with God who will not breake the bruised reede and accepts the will for the worke so the desire to call vpon God is prayer in his sight God will fulfill the desires of them that feare him Psal. 145 19. See Maister Perkins Graine of Mustard seede at large of this point Tim. What vse is to be made of this point of doctrine Silas It affoards a singular comfort to the godly in their afflictions for that Gods Spirite workes wonderfully in their hearts to list them to Godward euen aboue that that themselues can perceiue in minde or bee able to declare in words Secondly it serues for to strengthen the weake against a temptation that they cannot pray whereas they are to consider that if they do but sighe it is a prayer before God a desire is a prayer a continuall desire is a continuall prayer Thirdly it repoues hypocrites whoe imagine that they can pray well when they speake many wordes and yet haue their hearts within voyde of secret sighes and grones which doe accompany true prayer DIAL XXIIII Verse 27. But he that searcheth the heart knoweth the meaning of the Spirite for he makes request for the Saints according to the will of God Tim. VVHat is the drift of this text with the summe of it Silas To comfort the godly Romanes and all other beleeuers in great afflictions The summe of the comfort is thus much that their prayers how feeble soeuer which come from Gods Spirite are knowne and granted of God This is proued by three reasons First from the infinite knowledge of God Secondly because their prayers are framed after the will of God Thirdly because they which pray are Saints and deare to God Tim. Let vs examine these three reasons and tell vs howe is God sayd to search seeing he needs no inquisition but knowes all things without search Silas It is true hee doeth so for his knowledge is infinite whereby hee knoweth most perfectly both himselfe and all other thinges euen the most darke and hidden 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men and applied vnto God for the better vnderstanding of his nature for that which men desire perfectly to knowe that they search for and by search they come to the exact vnderstanding of things Tim. What is signified here by heart Sil. The Soule and all that is in it euen the most secrete thoughts purposes and motions al which God doth most perfectly behold and this is such a priueledge as agreeth to none saue to God alone 1 Chron. 28. 9. Tim. Yet Paul sayeth that the Spirit of man knoweth what is in a man 1 Cor. 2. Silas First a man may know his owne thoughts and what is in his heart but nothing without a
the cruelty of Sathan in as much as these either dare not appeare before God to accuse and charge vs or if they doe it it is but lost labour since GOD the iudge hath discharged vs. Secondly as it shewes the happines of iustified persons so it bewrayes the great misery of such as doe not beleeue because they bee subiect to the accusation of sin and Sathan themselues and of the world and to the condemnation of God and his law Tim. So doe the beleeuers because they haue sinne still in them and Gods iustice must needs condemne sinne how doth the Apostle answere this assault Sil. Thus that Christ being dead he hath in his death made satisfaction and where satisfaction is made to diuine iustice there is no cause to feare condemnation which doth neuer proceede but against persons who cannot satisfie neither by others nor themselues Tim. Tea but what can a dead man profit vs Silas Nothing at all had death swallowed him vp and subdued him but Christ once dead is risen againe and now sitteth at the right hand of God Tim. Hath God a right band or doth Christ sit in heauen Sil. No not so for in heauen be no seates and God is a Spirit and therefore is no bodily substance hauing fleshly members but the meaning of this phrase is that Christ liueth in heauen blessedly and raigneth in exceeding glory and power not onely as he is God but also as he is man being exalted in his kingdome and Priest-hood and declared king and head of his Church before God and the Angels hauing all things subiect to him Of which singular dignity and honour giuen to him by his Father reade Mat. 28 18. Ephe. 1 20 21 22. Phil. 2 9. Col. 2 15. 10. 13. 3. Tim. What is meant by this that he makes request for vs in Heauen Silas That as he once merited our saluation in earth by dying so he now continually preserues it for vs in heauen by his intercession for vs which is not now in humiliation by kneeling vpon his knees as in the dayes of his flesh nor as the Spirite doth by stirring vp requests for vs but hee now maketh request by the vertue and merite of his death appeasing his Fathers wrath and turning his fauour towards vs so often as wee sinne of infirmity and seeke for pardon in his name Tim. Tell vs distinctly in what things doth this intercession of Christ consist Sil. In foure things First in his appearing for vs before God Heb. 9 24. Secondly in his satisfaction once performed to Gods iustice for vs Heb. 10 12. 14. Thirdly in that his will is that this satisfaction should euer stead all his members before God Heb. 10 10. Lastly the consent of God his Father resting in this satisfaction and will of his Sonne Iohn 11 42. Tim. What is the benefit that beleeuers haue by this intercession of Christ to whom alone this honour is peculiar Silas Exceeding great for it quits them from all feare of condemnation by Gods Iustice in respect of theyr sinnes because where Christ becomes Patrone for to defend against the sentence of damnation it is in vaine for sinne Law or Sathan to attempt any thing against beleeuers Euen as an innocent person is safe so long as he hath his learned aduocate to answere things obiected and to pleade his innocency and as one accused vnto a Prince is well as long as he hath a friend in the Court to speake for him so is it with all beleeuers who haue the Iudge himselfe both iudge and aduocate 1 Iohn 2 2. Tim. What other thing is to be learned from hence Silas Two thinges First that the sinnes of the elect shall neuer come into examination or inquiry being all for giuen and couered Secondly that Christ Iesus is a sufficient remedy against all things that may trouble or feare the conscience and that these four maner of waies First by his death freeing vs from sinne and damnation Secondly by his rising againe getting righteousnesse victory ouer all his enemies Thirdly by being at the right hand of God he sheddeth downe the holy Ghost vpon vs with his sauing graces Fourthly by his intercession he effectually applies vnto vs all his merites and continually preserues vs in the state of grace and saluation Therefore all that seeke for any soul comfort from any thing in heauen or in earth in themselues or others they are most miserably seduced for Christ is alone sufficient both to merit and preserue our saluation vnto vs. Away then with abhomination cast away those blasphemous prayers and professions of Papistes touching the blessed Virgin Marie calling her Queen of Heauen our hope our onely hope our health our saluation our comfort refreshing and our ioy our deliuerer from danger our refuge and calling vpon her in life to defend in the houre of death to protect to entreate God the Father not as intercessor but with authority to command the Son Christ as a Mother with such like horrible impieties vnto her and to the Crosse and to Thomas Becket and to Saint Francis as their owne rotten Bookes do witnesse DIAL XXXI Verse 35 36 37. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written For thy sake are we killed all the day long we are counted as Sheepe for the slaughter neuerthel esse in all these thinges wee are more then Conquerors through him that loued vs. Tim. VVHat is the drift of this Text Silas To confirme and comfort faithfull hearts against a new and most daungerous assault made against their faith by sundry greeuous crosses and enemies by which Satan endeauoureth to shake out of the minds of the godly the perswasion os Gods loue toward them men through weaknesse being apt to thinke that they are not loued of God when they are sore and long afflicted as if troubles and calamities were so many testimonies of his anger and wrath as Dauid complaines Psal. 13 1. And against this temptation they are heere strengthned Tim. What be the parts of this Text Silas Two First a question verse 35 36. Secondly an answer verse 37. The question containes two things First a rehearsal of the particular calamities which fight against the beleeuers and seem to wrest out the sence of Gods loue from them verse 35. Secondly a confirmation of the last calamity to wit the sword by testimonie of Scripture verse 36. The answere containes a notable consolation from the contrary euent to wit the most wholesome yssue of calamities and crosses wherein the beleeuers are not onely not ouercome but do ouercom yea do more then conquer This euent is set forth by the cause which is the vnchangeable loue and assistance of God through him that loued vs. Tim. What is meant heere by the loue of Christ Silas It is taken heere not actiuely for that loue wherewith wee loue him as if our
Cor. 15. 57. Ttm. What vse of this Silas It warnes the Saints in their greatest patience constancy to be humbled seeing they haue nothing but what they receiue from Gods loue Secondly it must stirre them vp to great thankfulnesse to God so graciously and mightily confirming them Thirdly it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour distrusting themselues as Iehosaphat did Lastly it teacheth that the faithfull can neuer fall from Gods loue Of this before 2. Dialogue on verse 2. Chap. 5. DIAL XXXII Verses 38 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Tim. VVHat doeth this text containe orwhereto tendeth it Silas The same which did the former euen to prooue that no enemies or euils how many sundry or mighty soeuer can breake off Gods loue to the faithfull that hee should cease to loue them and cast off the care of their saluation which beleeue in his Son Iesus Tim. What be the parts of this text Silas Two first an enumeration or rehearsall of the seuerall enemies which may terrifie and threaten our separation from Gods loue Secondly a most sweet consolation that Gods loue to beleeuers is constant doe all enemies against them what they can doe This comfort is set foorth by the certainty thereof in these wordes for I am perswaded c. Thirdly by the cause of it verse 39. because it is grounded on the merits of Christ the Redeemer and not on themselues or any creature Which is in Christ Iesus our Lord. Tim. Resken vp those enemies which wrestle against beleeuers and shew vs the meaning of euery one of them in particular Silas They bee nine in number as 1. life 2. death 3. Angelles 4. principalities 5. powers 6. things present 7. things to come 8. height 9. depth Saint Paul in Ephe. 6. 12. reduceth them all to two heads First flesh and bloud Secondly spirituall wickednesses the meaning of them is this By life and death is meant all things which endanger vs about life and death or prosperity and aduersity which be companions of life and death By Diuels is meant wicked Spirits which seeke by all meanes to lead vs from God and endeauour to separate vs from his loue yea good Angels are meant too by supposition hyperbolical like to that saying Gal. 1 8. Also by principalities powers is meant such Angels as are set ouer Empires and Kingdomes also ouer Cities and particular Countries as Dan. 11. or tyrants of the world with their whole power according to that threatned Mat. 10 17 18. Moreouer by things present and to come wee are to vnderstand all things which do presently or heereafter may happen to vs in this worlde and the worlde to come or all both good and euil things which now or heerafter shal come to vs. By height is meant things high and marucllous or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high and by deepe is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth and lastly by Creatures is meant euery thing created in the vniuersality of this whole world Tim. What learne we by this magnificent rehearsal Silas That Christians and Christianity bee assaulted with meruailous and sundry enemies Of this see before what hath bin said Tim. What is the vse of th s Silas That euery Christian hath neede of a strong Faith and much patience and continuall watchfulnesse so much the more by how much the more the malice number of enemies are greater Tim. What are we to learne of this that hee sayth of these particulars that they cannot separate vs from the loue of God Silas That the loue which God beareth his elect is immoueable and most firme the reasons hereof are First because nothing in the world is able to hinder break it off Secondly he himselfe will neuer alter it because hee is vnchangeable Tim. What vse heereof Silas It conuicteth both the Papists and Lutherans of error who teach that such as are in the state of grace Gods loue may loose it and fall from it Se condly it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured that they stand in the loue of God whatsoeuer they lose yet they keep still Gods loue whereof before enough Tim. But may any Christian be after this sort assured Silas Yes Paul the Apostle was so as himselfe confesseth in this place I am perswaded c. Tim. Yea but he speaketh this of his owne person what is that to vs there is great diffrence between Paul other christians Silas Paul speaketh many things of himself which are not peculiar to himselfe but in common do belong to al Christians as Gal. 2 20. 6 14. Phil. 1 21. and often elswhere Secondly in the last words of this text he wraps vp all other beleeuing Christians with himselfe saying Who shall separate vs. Thirdly euery true beleeuer may be certainly assured of his own saluation vpon the same grounds that Paul was of his which grounds are eyther Theologicall and necessary others are but Logicall and profitable only The Theological and necessary grounds bee first the foreknowledge and immutable purpose of Gods election Rom. 8 30. manifested in calling Iustification Sanctification The second is the inward perswasion of the holy Spirit witnessing to their spirites that they are Gods children Rom. 8. 16. Thirdly the most faithfull promise of God that such as do beleeue in him shall haue euerlasting life Iohn 3 18. Fourthly Christ his deliuering himselfe to death and his nowe making request in heauen for them Rom. 8 32 33. Lastly the effects of Gods sanctifying Spirit in their hearts to wit vnfained faith and diligent loue 1 Thess. 1 3 4. The Logicall and probable grounds be all the outward protections and blessings of God which being very many great though they haue no force in themselues to perswade vs to the loue of God yet being ioyned vnto the former they helpe well to strengthen our assurance and to make the matter more euident For Gods Children haue them as testimonies of their Fathers loue and fruits of redemption Tim. Now shew vs what vse is to be made of this Silas First it conuicteth the Papists of errour in that they teach that we haue but a probable and coniectural assurance of our election to wit by hope as they speak to hope well of it vnlesse it be some certaine men who knew by reuelation Gods loue as Abraham Isaac Iacob Dauid Paul c. or of the predestinate in generall but for any particular man to assure himselfe that God loues him and that he is iustified and shall be saued they esteem it presumption
woorthynesse of blood carnall generation nor by any workes present or foreseene but by Gods election The elect onely were the true Israelites and children of Abraham and therefore so long as God fulfilled his promise of saluation to the elect he cannot be counted false of his word and promise made to Abraham howsoeuer many thousands which descended carnally of Abraham be lost Tim. What is meant by notwithstanding Silas Thus much that albeit the Iewes mutter against God charging God with breach of promise if they were cursed separated from Christ yet it cannot be that God should be vnfaithfull Tim. What is meant by cannot be Silas That it is simply and absolutely vnpossible to bee that Gods word should fall Tim. What is meant by word Silas Not the word of the lawe but the worde of promise which God spoke to Abraham saying I am thy God and the God of thy seede and againe In thy seede shall all Nations be blessed Gen. 17. 3. Tim. What signifies fall Silas It is set against remaine verse 11 by which is signified firme steadinesse when the effect followes the promise therefore to fall in this place is to bee frustrate voyde and of none effect when the promise is not kept Tim. What is the doctrine out of these words Sil. This howsoeuer many men doe perish to whome the promises bee offered and preached yet God is euermore true and constant in performing his promise This doctrine may be proued first by scripture Mat. 5. 18. Heauen and earth shall passe away c. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason as first from the nature of God who is trueth itselfe and therefore he cannot deceiue Thirdly hee is vnchangeable and therefore what he sayeth he will do Fourthly he is powerfull and therefore able to keepe his promise Rom. 4. 21. Fiftly GOD standeth vpon his honour and it were against his honour to break his promise as it is written I will not giue my glory to another Moreouer this doctrine may bee declared and illustrated by comparison thus If honest men keepe their promise much more God whose fidelity and trueth is infinite and lastly this may be proued by iust and long experience for it was neuer knowne in any age but what promises God mercifully made hee did faithfully keepe no one instant to be giuen to the contrary thorough the whole booke of God Tim. Yet many temporall blessings haue beene promised the righteous which they neuer enioyed Sil. It is true but these promises were made with condition of obedience and exception of the crosse therfore if these promises were not performed it was because their disobedience drew chastisement on them or for that God saw it fitter for them to bee exercised with afflictions prosperity being not good for them Psal. 34. 10. and 119. It is good for me that I was troubled Tim. Yet the Iewes were Abrahams seede notwithstanding the promise of sauing them was not true Israelite and that is sufficient to discharge God as shall be seene afterwards Tim. What profit is to be made of this point of doctrine Silas It she was vnbeleefe to be a great sinne because it spoiles God of his truth and makes him a lyar Secondly it affoordes matter of strong comfort to such as after their calling are tempted to doubt of their saluation for it cannot bee that they which beleeue shoulde euer perish God hauing spoken it that they shall be saued and his promise cannot fall Iohn 3. 17. 18. Thirdly it encourageth the godly firmely to rest on Gods promises for he cannot deceiue them they bee not yea and nay but yea and Amen Tim. What is the second part of Paules answere to the first obiection Silas By distinguishing of Israelites into true false Tim. What is meant heere by Israel Silas By Israel in the first place is meant all the elect and beleeuers amongst the Iewes collectiuely such as be Israelites in deede and truth as well as in name as Nathanael was in Iohn 1 47. and such as Paul speaketh of Rom. 2 29. And by Israel in the second place is meant Iacob indiuidually who was called Israel for his wrestling with God as yee would say a Prince of God one which preuailed with the mighty God Tim. What are we to learne from this partition or diuision of the Israelites Sil. That euer from the beginning there haue beene two sorts of men in the Church of God both good and bad true and false Israelites This Doctrine may be proued first by plaine Scripture distinguishing the visible Church into the children of the flesh and of the Spirite Rom. 9 7. Secondly by examples as Isaac and Ishmael Iacob and Esau Dauid and Saul Thirdly by comparing the Church to a net Math. 13. to a fielde Math. 13. to a Barne Math. 3. Lastly by reason because all that bee within the Church be not elect therefore all cannot bee beleeuers there be many in the Church who be not of the Church 1 Iohn 2 19. Tim. What profit is to be made of this point Silas It confuteth them that hold the godly alone to be members of the visible Church Secondly it reproues such as forsake the visible Church for the wickednesse of them that liue in it and doe in that regard condemne it for no Church Thirdly it warnes all men not to content themselues with this that they liue in the Church for so false Israelites doe so Hypocrites and wicked men do Lastly it exhorts vs neuer to giue rest to our soules till we become true Israelites true members of the visible Church for to such and to none other the promises of grace and life by Christ be efficacious and fruitfull DIAL IIII. Verse 7 8 9. Neither are they all Children because they are the seede of Abraham but in Isaac shall thy seede bee called That is they which are the children of the flesh are not the Children of God but the Children of the promise are counted for the seed For this is the word of promise In this same time will I come and Sarah shall haue a Sonne Tim. VVHat is the purpose of this Text Silas To proue the former distinction of Israelites in verse 6 that not all that come of Israel or Iacob according to carnall birth are true Israelites or the true children of God This is prooued first by an instaunce or example in Abrahams Family where in the true seed are restrained vnto Isaac according to the oracle of GOD affirming that the seede should be called in Isaac Gen. 21 12. The argument is this Ismael was borne of Abraham as well as Isaac yet not both of them but Isaac onely was the true seede and sonne of Abraham therefore all are not Abrahams seede which come of him by naturall generation Tim. But if Ismael were Abrahams sonne then must he be his seede For what difference is there
spirite be more easily led then drawne and doe better like of meekenesse then feare Lastly admonitions are like a bitter potion that must be sweetned with kinde words as it were with Sugar Tim. What vse heereof Silas It serueth to admonish the Preachers to pray for a meeke and louing heart and for discretion to know towardes whome to vse their mildenesse 2. Tim. 2 25. Iude 22 23. Secondly hearers also by this are to be admonished to bee bowed and wonne with their pastors beseeching voyce least they deserue to heare his chiding and threatning voyce remembring what hee looseth or bindeth on earth according to the word shall be loosed and bound in heauen Tim. What may wee obserue by the illatiue particle therefore Silas It hath respect vnto the doctrine taught formerly as if he should fay Seeing the Iewes are cast out of the Church for their 〈◊〉 and you Romanes are elected of God and called to the faith of Chirst in their roome euen for this cause you must bethinke your selues what seruice and thankfulnesse you owe to God how deepely ye be engaged and obliged to him Tim. What is the lesson we are to take from hence Silas That Christians are to be moued vnto duty towards God and man after the doctrine of his grace and loue towards them be manifested For as the eye guides the body so doctrine gouernes duty and what a foundation is vnto an house that the doctrine of grace is vnto an holy life euen the ground worke roote spring of all good workes Tim. What vse of this instruction Silas It confutes them which holde the doctrine of grace to be an enemy to a good life and to open a window or gappe vnto liberty in sinne from which it recalleth rather Also it serues to reproue them that teach duties without doctrine or do not leade their liues answerable to the doctrine of grace which they doe know and professe Tim. Come now to the matter or thing exhorted vnto and tell vs what is meant by sacrifice Silas The word sacrifice is not heere put properly for some outward sensible thing as beasts offered vnto God by a leuiticall Priest properly taken to testifie mans subiection to God and Gods dominion ouer man wherof some were gratulatory to giue God thanks after some speciall benefite receiued Others were propitiatory to make atonement with God after certaine sinnes committed for Paul expresly speaketh of liuing and reasonable sacrifice and he writeth vnto all Christians to offer them not to Priests and Ministers onely Therefore Bellarmine doth dote who in libro de missa 10. Chap. 20. would build the sacrifice of the Masse vpon these words as if sacrifice were heere vsed in a proper sence which if it were so yet would it not make for the sacrifice of the Masse wherein no externall oblation is saide to bee giuen to God for Christs body was once offered of himselfe and is now in heauen there to remaine till the end but it is vsed heere vnproperly for the mortification of our sinfull lusts sticking in our corrupt reason and will euen after regeneration Tim. For what reason doeth the Apostle chuse to call this crucifying and killing of our lusts a sacrifice Silas First to meete with an offence of the Iewes who misliked the Christian profession because it had no sacrifice as now the Papists except against our religion for that wee haue no Altars no Priests no Oblations whome we doe answere as here Paul doeth the Iewes that the Christian faith hath sacrifices but spirituall ones as good duties of all sorts Psal. 141 2. Secondly prayses Heb. 13 13. Thirdly Almes Heb. 13 16. Fourthly a contrite heart Psa. 51 17. Fiftly workes of our calling Rom. 15 16. Sixtly martyrdome Phil. 2 17. Seauenthly mortification as in this text but externall sacrifices we want indeed because their date was out at the sacrifice of Christ vpon the crosse Iohn 18 30. Heb. 7. Secondly to set forth the dignity of Christians being nowe by Christ aduanced to be themselues both the sacrifices and the priestes euen as himselfe was a royall priest-hoode 1. Pet. 2 9. Priests and Kings to God Reue. 1 6. which should warne vs of our duty in being carefull to liue well Thirdly to put vs in mind that the mortification of our corrupt nature and the desires thereof is as gratefull to God as sacrifices vnder the lawe yea more grateful sithence they without repentance and faith were alwayes displeasing vnto God see Esay 1. Psal. 51. outward sacrifices beeing seuered from internall worship offēded God which ought to encourage Christians very much to be conuersant in this inward seruice of faith Fourthly it instructeth vs that the exercise of Christianity is vnpleasing to our nature and very painfull insomuch as it requireth a death and slaughter euen of our dearest affections that wee may liue to God for there can be no liuing to God without the sacrificing and killing of sinne as the bodies of beastes were first killed and then offered and as Christes body on the crosse was cruelly murthered So if we will bee true Christians must the body of sinne be vsed euen mangled cut apieces pierced tortured yea the heart-bloud of sinne let out by the exercise of repentance and mortification Tim. To what vse may this knowledge serue vs Silas It reproues such as thinke it an easie thing to be a Christian Math. 7 14. 1 Pet. 4. 18. or that they can bee currant Christians when they neuer striue to kill and destroy their lustes such doe but deceiue their owne heartes Iames 1 22 26 27. let men take neuer so much paynes in prayer reading hearing c. yet if they suffer pride couetousnesse malice fornication hypocrific and other affections vnmortified they be no Christians indeede though they be in name Secondly it exhorteth all which will haue any comfort or fruite of their profession to set a work the Spirit of grace which is in them to crucifie the flesh that is their remayning corruption and to this end to take to them the sword of the Spirite Gods worde and to strike through the heart of sinne by applying the threatnings of the law to it and giue themselues to earnest prayer and often fasting to vnfaigned confession of dayly sinnes auoyding occasions of euery sinne not sparing nor pittying our darling sinne bee it sinne of nature of custome of trade bring it neuer such sweetnesse of pleasure or profit or worship with it yea though the reuenues of our sinnes were 500 pound a yeare let not your eye pitty it nor your hand spare it take it by the throat strangle and kill it that it kill not thee As Agar the bond woman was cast out of Abrahams family so cast all thy slauish vices out of thy Soule Remember what God did to Saul for sauing some of the Amalokites Cattell aliue he deposed him of his kingdome so will hee banish thee out of his celestiall kingdome
short time vanish and passe away as smoake or as a shaddow 1. Cor. 7 31. Therefore euen in this text they bee likened to a figure or image as also Psal. 73. which hath insolidity or vnsoundnesse in it Now true beleeuers which are borne of God vnto eternall glory in the heauens 2. Pet. 1 3 4. must not imbrace thinges which bee fading and withering of short continuance it is not for such as be called to a blessed immortality to glue themselues to vanities which haue no certainety nor durance Tim. But haue the godly any need of this debortation which you haue so strengthened with Scripture and good reason it should seeme they haue seeing Paul writeth this to the faithfull Romanes Silas Yea very much for God doth nothing superfluously and in vaine he would not giue such an exhortation but on iust necessity also by nature we are prone to fall into that from which God disswadeth vs. Moreouer the lusts and fashions of the wicked be deceitfull aboue measure and exceeding pleasant to the flesh corruption of nature which seeing the godly haue not wholly put off for they are partly flesh and partly Spirit therefore they had neede to be warned and by many reasons as by bits or bridles to be held in from running after the manners of this world especially seeing they cannot there is a necessity in it but liue together with mē of this world therefore not without great heede and labour prayer and paines can be kept pure from the infection of this world as it is no easie matter to keep them from beeing besmutted defiled or burnt and pricked which touch and handle Colliars pitch hot coales or thornes And besides all which hath beene sayd to preserue the children of God from partaking in the fashions and spots of this world this is not the least motiue because the truth and power of Religion and Christianitie stands heerein See Iames 1 27. Let any person haue neuer so great knowledge of Scripture and make neuer so godly a profession yet if he ftriue not against the corruptions and spots of the worlde but communicate in them and in his lustes beeing like the vaine and wicked of the worlde there is not a dramme of true Religion in him Tim. Vnto what vses and profit may the meditation of this doctrine serue vs Christians Sil. First it serueth to reproue and vtterly to condemne their course as vnchristian who make the fashions and con ditions of worldly men the chiefe or onely square of their behauiour thinking they doe well when they doe as they see others doe and in their words apparrell diet actions are like the most and worst men but if they haue some or many learned rich wise and worshipfull persons for their precedents and guides then they blesse their soules in their euill wayes and no body must mislike or speake against them Herein they be like those Iewes mentioned in the Gospell who fashioned themselues in their opinions traditions and actions vnto their rulers yea so farre as they cryed against Christ Crucifie him crucifie him onely because the Scribes and Phacisies did hate him So the tenne Tribes would be Idolatrous because Ieroboam their king serued Idols Thus examples of great men do great harme and as a violent floude or 〈◊〉 doe carry the common people after them such as Princes be such people will bee Therefore it is to bee marked that the Apostle doeth not say ye may fashion your selues like vnto such in the world which bee famous for wisedome knowledge authority wealth but for biddeth vs to be like the world without all exceptions It mattereth not what sinfull men be for those thinges though they shine in honour and bee renowned for wit and policy yet if they be secure and worldly liuers we may not at any hand conforme our selues to them but when any of you haue taken leaue to transgresse this precept of the Apostle it will be but a poore plea at the day of Gods wrath to say thou thoughtst that thou mightst haue done and said as such and such men gaue thee example Therefore doe not deceiue your owne hearts but bee wise do not look what others do which be euil or what great men doe which bewray themselues by their talke and doings to be of this world Walke not thou in their wayes my sonne do not tread in the same steps for they shall suddenly and horribly perish sinking downe vnto hell in a moment therefore choose none of their wayes and albeit others wil admire and imitate them yet feare thou that God whose mercies hath elected and called thee to Christ and doth now beseech thee not to conforme and fashion thy selfe like to the world Secondly heere is an admonition for all good Christians to flye al vnnecessary and causelesse fellowships with vncleane liuers and prophane worldlings least by liuing familiarly with them we do learne their fashions and maners such as will flye a sinne must flye all the meanes thereof Reason and long experience doth assure vs that our fashions and courses will be such as theirs be with whom we daily conuerse Hardly or not at all shall we bee helde from following and allowing their practises whose persons we do like and liue with This is that whereof the word of God so often warneth vs that as we shall learne vprightnesse and wisedome of them that bee wise and vpright so we shall be peruerse if we be companions with the peruerse and wicked Such is the strength of sinne as it easily poisoneth them that come neere it euen like the pestilence Moreouer our sinfull nature is so apt to take the contagion of sin as flaxe and tinder to take the fire Hence came those protestations of Dauid Psal. 26. and 119. and that admonition of Paul Ephes. 5 11. which shoulde prouoke all men as euer they do mind to obey this precept of not conforming to auoide voluntary companie of vaine and vngodly persons Thinke with your selues if such godly persons so wise and well mortified as Dauid was durst not ioyne himselfe to corrupt and carnall company vpon feare to be like them then howe much the more are others to looke to it which by manie degrees are not so strong as this holy King and Prophet was Oh that you would once beleeue that there were great hurt and hinderance vnto godlinesse in the conuersation with vngodly and vnrighteous men whose words and workes shew them to be of this world as Peters language descried him to be a Galilean Tim. What other lessons from this Verse Silas Whereas the Apostle dooth not write that yee should go out of this world and leaue it quite and shut your selues in Monasteries and Cloysters Iohn 17 15. Neyther saith he vse not this world for wee bee commanded so to do 1 Cor. 7 31. and God hath giuen many thinges both for necessity and comfort which hee woulde haue vsed in his feare but saying thus fashion or
out of the stomacke into the head thereby the senses beeing bound a man is vnable to heare or see or smell or to performe the common functions of naturall life A waking out of sleepe is the liberty of the senses that they may performe their functions as Aristotle describes it in his booke de somno vigilys Spiritually by sleepe is signified sin which being securely liued in disableth the soule from doing the duties of a godly life whereof men haue no care so long as they bee carelesse and sencelesse without the knowledge and feare of God no more then sleepy men haue care of their ordinary affaires Further our spirituall waking implyeth a knowledge of the will of God and a study of a godly conuersation at a word slothfulnesse of the minde drowned in worldly cares carnall security ignorance and contempt of God are the sleepe heere spoken of which causeth vnregenerate men to be dead euen while they are aliue as it is written of the Ephesians being vnbeleeuers Ephes. 2 1. and of those wanton widdowes which were giuen to their pleasure 1. Tim. 5. and of the Church of Sardis both Pastor and people Reuel 3 1. For as for the time of sleepe it litle differeth from death so secure sinners are spiritually dead but on the contrary faith in Christ accompanied with hope loue feare of God and repentance is the waking out of sleepe heere spoken of which causeth men though dead to liue for such as liue godly in this world are sure to liue happily in the world to come for the lise of gtace is eternall ending in glorye which neuer hath an end Tim. Yea but these Romanes were conuerted and did beleeue therefore why doth he say to them It is time to awake out of sleepe as if they were dead vnto sinne and not aliue to God Silas It is true that the Romanes for the most or best part were indeed regenerate persons and beleeuers such as were already wakened out of the sleepe of sinne as appeareth by the testimony that Paul gaue them Rom. 1 6 7 8. and 6 17 19. yet this admonition is not vnfit and vnmeete for them because still there were amongst them such as slept in sinne being drowned in the pleasures of this life not minding God nor their owne saluation and euen the faithfull themselues were but in part awaked out of sinne Math. 25 1 2. The fiue wise Virgins slumbred no lesse thē the foolish the Church Cant. 5 2. confesseth that howsoeuer her heart waked yet shee was asleepe Thirdly Christians haue still some drowsinesse and sluggishnesse about heauenly things hanging vpon them this exhortation then to awake out of sleepe is alwayes needsull as to leaue the reprobate without excuse and to leade the elect which are not yet borne anew to a consideration of their estate that they may turne and liue so to quicken the soules of true beleeuers vnto a farre greater care of holinesse then euer yet they exprest And this is the very lesson which we are all heere to learne and take out that such as haue done well goe forwards with all alacrity and courage It is not enough to enter into the estate of christianity but we must still goe forwards till we haue finished our course Christians must seeke to grow in grace as worldlings in riches in honours c. a progresse in true piety is the scope which Paul heere aimeth at Tim. What reason may be rendered of this lesson Silas The very same that Paul rendreth heere because our saluation that is eternall life in heauen is neerer thē when we beleeued which compareth not the law of Moses with the Gospell as an obscure light with a more cleerer but the increasing of our faith with the beginning for he writeth not to Iewes onely but to Gentiles by an allusion to such as runne in a race who runne the more swifter the neerer they come to their races end least if they be slothfull others ouerstrip them and get the goale from them So Christians the longer time they haue beene beleeuers and the further they haue proceeded in the way of godlinesse they must runne with the greater diligence and earnestnesse The motion of a Christian life must not be like to a violent motion which is slower towards the end but like to a naturall motion which towards the ende is the swifter Hitherto belong all those promises Math. 10. He shall bee saued which continueth to the end and the threatning of being shut out of the kingdome if we looke back after we haue set our hand to the plough Luke 9 62. and those reprofes Will ye end in the flesh after yee haue begun in the Spirite Galath 3 3. and those exhortations Remember Lots wife againe So runne as ye may obtaine 1. Cor. 9 24. and Keepe faith and a good conscience 1. Tim. 1 19. and Striue lawfully and lay hold on eternall life and whatsoeuer places doe perswade vs to increase more and more and to grow and to holde fast what wee haue receiued and to continue in the bountifulnesse of God He that is a watchman may not wake one halfe of the day and sleepe the other so he may loose his head nor a rūner in a race may giue ouer afore he come to the goale then he loseth the garland and such as faint in wrastling loose the crowne therefore quicken your hearts and encourage your selues to profite and proceed in your godly course whereof a great part being already runne there being perill by slacking and giuing ouer study of piety and such fruite and benefit in perseuerance it behoueth you so much the more cheerefully to finish the rest of the race knowing there will bee an ende and your hope with your labour in the Lord will not be in vaine DIAL VIII Verse 12. The night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Tim. VVHat is done heere by our Apostle Silas Heere is the thirde argument taken from the circumstance of time or of the Romanes present condition concluded in these two Sillogismes First when the night is gone the workes of the night must be laide aside but when we beleeue the night is gone therfore we are to cease the workes of darknesse Secondly when the day is come we are to do the workes of the day but the day doth shine vppon vs therefore we are to do the workes of the day The summe of the whole Argument is that seeing the night of ignorance is past which is the season of liuing in sinne and security and the day of the knowledge of God is appeared which is the season to awake in let vs therefore endeauour to frame our liues sutable vnto the time and present state of grace wherein wee are placed by putting on the armour of light and casting off the workes of darknesse Tim. Shew vs now more plainly what is meant by the
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
raised also why ascended ch 8 34. and 14 9. c 4 25 Christ iudge of all ch 14. v 11 12. Christ onely meritorious cause of our saluation ch 3. verse 24. Christ onely High priest and interc effot alone ch 8 verse 34. Christ author of all good things with his Father ch 1 ver 7. Christ of him the Spirite proceeds ch 8 9. Christ the substance and scope of Scriptures ch 1 v 2 3. Christ the obiect of faith Christ iustifieth sinners both by his actiue and passiue obedience ch 5 v. 18 19. Christ Lord of quick and dead ch 14. v 9. Christ the husband of beleeuers ch 7. v 4. Christ the onely head of the church his body chap 12. verse 3. Christ the onely Priest of the New Testament ch 15 16. and 12 1. In Christ the integritie of his humane nature the perfect obedience of his life the passion of his death im puted to sinners to iustifye ch 8 v. 22. In Christ the substaunce and efficacy of Baptisme to be found ch 6. v. 4. Christ dead buried and raised sanctifieth the elect sinners ch 〈◊〉 v 3 4. Christ setleth beleeuers in a better condition then that which they lost in Adam ch 5. v. 15 16 17. Christ how as many saued by him as lost by Adam ch 5. v 15 16. Christ a Sauiour of the faithfull of all nations and of them onely ch 10 12. Christ a sanctifier as well as a iustifier ch 6. v. 1 4. Christ how the end of the Law for righteousnesse ch 10 v 4. Christ how the first born ch 8. v. 29. Christ his 〈◊〉 ouer his brethren wherein it stands ch 8. v. 29. Christ how subordinate to election as ground of it ch 9 verse 11. Christ howe giuen of his father ch 8 verse 32. Christ a redeemer of the faithfull both vnder and after the Law both Iewes Gentiles which do beleeue ch 3. ver 30. Christ his conception and incarnation without sinne and why Ro. 1. v 4. Christ wherein elect sin ners haue conformity with him ch 8 ver 29. Christ died rose again c. all for the elect ch 8. v. 33. Christ true God yet a per son distinct from the father ch 1. v. 4. and 8. verse 9. Christ his loue to his eni mies ch 5. v. 8. Christ God for euer chap. 9. verse 5. Christ giuen to be a Sanipler and pattern of duty as well as a Sauiour ch 15. v. 3 7. In Christ what it is to be and how it is knowne cha 8. verse 1. Christs Mediatorship depends on Gods eternal leue and election ch 3. ver 25. Christ what hee suffered his whole life and passion how humble ch 15. v. 3 8. Christ how he now liueth to God ch 6. v 10. Christ pleased not himselfe what it is ch 15 v. 2. Christ how the Sonne of God ch 1. ver 4. Christ why our propitiator ch 3. v. 25. Christ proued to be God by his resurrection how else ch 1. v. 4. Christ howe hee sulfilleth 〈◊〉 Law and how hee maketh vs fulfill it chap. 10 4. Christ treads down Satan in himself and in his members ch 16. verse 20. Christ author of the Ministery Apostles but his instruments ch 15. v. 17 18. Christian Religion ancient and the onely true Religion Christianity a comfortable profession ch 8. v. 1. To be a Christian and the childe of God what a dignity it is and in what respects ch 8. v. 17. Children of God vnder the crosse and why What comforts they haue in this estate chapter 8. verse 17 18. Children of God sanctified and freed from sinne vnperfectly and haue therfore a continuall combate with the flesh ch 7. v. 15 16 c. Childe of flesh and of promile ch 9. v. 8. Church militant not alwayes visible and glorious Ch. 11. v. 4. Church vniuersal of Christ neuer fayleth particular Churches may faile C. 9 5. Church vniuersal hath dry particular Churches ch 6 16. Church of Christ the Iews shal be called to it when and why chap 11. v 23 24 25 c. Church in ones house what it is ch 16. v. 5. Church English a true Church of Christ. Church English hath iustly made secession from Synagogue of Rome ch 16 v. 17 18 c. Circumcision iustifieth not which true which not Why ordained ch 2. v. 29. ch 4 11 Commandement how holy good iust and yet workes sin and death and how this may be ch 7. v. 12. 13. Combate betweene flesh and the spirite described in Pauls person the assaults the 〈◊〉 ch 7. 10 19 20 21 22 23. Combate bitter and grieuous a marke of regeneration ch 7. v. 24 25. Communion with Christ in his death and resurrection how necessary how set forth in Scripture ch 6. v. 5. 8. v 9. Comfort none out of Christ to true beleeuers ex ceeding great ch 8. v 1. Condemnation none vnto the beleeuer ch 8 1. Concord wherein why chap 12. v. 16 18. Conscience what the office and force of conscience Chap 2. v. 15. Conscience peace thereof how procured and how preserued whether how it may be lost Ch 5 v. 1. Conscience hath no Law-giuer and Lord but Christ no 〈◊〉 stay but his word Rom. 13 v. 5. Conseience bindeth vs to obedience towarde powers Ro. 13 5. Conscience not so proper ly bound by humane Lawes as by diuine Chap 8. ver 5. Conscience seeke to rectify it must not be wounded and offended Ch. 14. v 13. 15. With Conscience doubtfull do nothing Rom. 14 v 23. Conscience and faith not all one ch 14 v 23. Conscience good and euil what makes it good Chap 14 verse 23. Contention how lawfull Contention to be auoided and why ch 1. ver 29. ch 12 16. and 14 4. Confession of Christ what it is a fruite of faith a way to saluation hath great pro mises many graces needful to it who are vnfit to make it when to be made and to whom ch 10 v. 9 10. Confession of sinnes how to be made it is a token effect of repentance ch 7. v. 14 Constancy required in Christians and why ch 13 v. 11. Consusion followeth not Faith and hope but vnbeliefe ch 5. v. 5. and 9 1 33. Contention about doctrin must be bitter and why Ch. 12 25. Creature what it meaneth Creature how subiect to vanity and corruption ch 8 v. 20 21. Creature howe it waiteth and groaneth and why ch 8. v 22. Curse others we may not Ch. 12 14 Chap. 11. verse 9 10. Curses and execrations when they be lawfull chap 11. v 9 10. Customes what why due to powers Ch. 13. v 6 7. D. Damnation or condemnation what it signifies remoued by Christ Chap. 8. ve 1. Darknesse spirituall all vnder it by nature Rom. 13 verse 12. Day of Iudgement when and why vncertaine euer to be remembred how terrible and how comfortable Chap. 2. v. 6 16 ch 14. v. 10. Death entred by sinne ch 5. v. 12. Death