Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
obserue in the vnlikenesse or dissimilitude in verse 15 Silas These two things First the vnlikenesse set downe plainely that the sinne is not as the gift Secondly that wherein it doth consist for if through the offence of that one c. Tim. What is 〈◊〉 heere by gift But yet the gift is not so Silas The righteousnes or perfect obedience of Christ in keeping the Law nowe this is tearmed a guift to teach vs that it is free and becommeth ours not by desert of workes or dignity of person but because it is giuen vs of mercie euen contrarie to the merite of our deeds Tim. What is meant by offence Silas It is as much as fall and is put heere for sinne Adams sinne was his fall Tim. What learne ye heereby that sinne and fall are knit together Sil. How dangerous a thing sinne is which bringeth with it a fall euen as deepe and perilous as from heauen to hell from the heighth and top of all happinesse to the lowest bottome of misery Tim. What followes of this Silas That seeing such a fall followes sinne sinne is to be fled as one would shun a breakenecke downfall with all godly care and watchfulnesse before it be committed and repentance afterward Tim. Tell vs now wherein consists the vnlikelines betweene Adams sinne and Christs righteousnesse Sil. Heerein the righteousnesse of Christ is of more great strength and efficacie to iustifie then Adams offence was to condemne Tim. Now open the wordes what is this he saith Manie are dead through the offence of one Silas By one he meaneth Adam by many he meaneth all it being set against a few by dead hee meaneth separated or cast out from God vnto euerlasting death Tim. What do ye obserue heere Sil. This thing peculiarly that the infinite and Diuine Iustice is a wonderfull scarfull thing seeing it being but once hurt in one offence of Adam yet inflicted extreame and eternall misery on a whole worlde of men oh let that Iustice be dreadfull to thee Tim. What dooth he heere meane by Grace and guifte by Grace Silas Some thinke Grace doth signifie Gods fauour and Gift the holy Ghost and such good thinges as wee obtaine by him Tim. But how thinke you these words are to be taken Silas By Grace is vnderstoode Christ his righteousnesse whereof the grace and free fauour of God is the roote and fountaine Tim. What signifieth that gift by Grace Silas That most blessed condition wherein they bee which haue Christ his righteousnesse of frec fauour imputed to them Tim. What is that blessed condition Sil. That they are not onely absolued and quit from all guilt of sinne both Adams and their owne and so from all punishment temporall and eternall but also are adorned and cloathed with Christs perfect iustice innocency euen to the obtaining of eternall life Tim. By what similitude do ye explaine this difference betweene Grace and gift by Grace Silas Of a poore miserable man in bondage for debt to his Prince who not onely hath his debt freely discharged by his Soueraigne and King but withall hath a large treasure of many thousand pounds giuen him The treasure bestowed by the Kings Liberality is grace because it comes of free fauour and his happie condition in that of poore he is made rich may be called Gifte by Grace so it fareth in the case of a sinner Christs righteousnesse bestowed vpon him freely is Gods grace and the gift by Grace is that blessed condition wherein he is set through that righteousnesse imputed to his faith being of a sinner made perfectly iust and the child heire of God euen heire annexed with Christ. Rom. 8 17. Tim. What is meant by this that grace hath more abounded Sil. That the righteousnes which commeth by Christ doth in many degrees exceed in excellency and force the guilt and hurt that came by Adam Tim. Declare this vnto vs how grace hath farre exceeded sinne Sil. Because by the grace of Christ we haue forgiuenes of sinne we are regenerated and adopted to be the sonnes of God we are become brethren of Christ his members heires of his kingdome yea heires of this world also for all is ours 1 Cor. 3 22. By what similitude can ye expresse this super aboundance of gracs Sil. Of a Surgeon not onely healing a wound by his medicine but making one stronger and fairer then before Secondly of an Emperor not onely drawing a wretch out of prisou but aduancing him to all manner of riches and dignity so hath the grace of God abounded not onely for pardon of Adams sinne but to many excellent purposes besides to the engrafting vs into Christ to iustificatiō to reconciliation to sanctification to adoption to preseruation in grace to glorification in heauen Tim. What is the instruction to be made of this Sil. That beleeuers haue gotten more by Christ then they lost by Adam by whome wee should haue had an carthly paradice and vnconstant happinesse Secondly that exceeding and vnmeasurable grace of Christ should stirre vp and prouoke vnto exceeding loue obedience thankfulnesse and praise of Christ who is to be blessed againe and againe for euer and euer DIAL XIII Verse 16. Neyther is the guift so as that which entred in by one that sinned for the fault came of one offence vnto condemnation but the gift is of many offences to iustification Tim. VVHat doth this text containe Sil. An explaining of the difference or vnlikenesse put downe in the former verse concerning Adam and Christ. Tim. What was that difference Sil. That the grace of Christ was of more excellency and force to restore vs then was Adams sin to hurt vs. Tim. How is this explained to vs here Sil. Adams sinne that condemned him and vs all was but one Christs righteousnes couereth that sinne and infinite others which we haue added to it Tim. What seuer all things do ye obserue in this verse Sil. A threefold opposition or three things set against three as contraries First the gift and fault Secondly iustification and condemnation Thirdly one offence and many Tim. What is meant here by gift Sil. The righteousnes of Christ freely giuen and that most happy condition which the faithfull are in by hauing it allowed to be their iustice being now not onely absolued from all sinnes but made iust there by and heires of eternall life Tim. What is meant here by that which entred in by one that sinned Sil. This is meant by it first Adams fault in his disobedience to God Secondly that woefull condition wherein all men are wrapt by it being not onely depriued of perfect iustice which they had by creation but couered now with the filth and condemnation of sin thus it is expounded in the next words Tim. What is signified by condemnation Sil. The pronouncing of all men for sinners and worthy adiudging them to eternall torment as in ciuill condemnation the malefactour is first pronounced guilty and thereupon adiudged to his punishment Tim. How came
Righteous Tim. WHat doth this Scripture containe Silas First a rehearsall of the comparison betweene Adam and Christ begun in the twelfth verse Secondly a laying forth the ground of this whole comparison Tim. Declare the comparison as it is rehearsed in the 18. Verse Silas As by the offence of one Adam guiltinesse came ouer all men to make them subiect to death so on the contrary part the righteousnesse of Christ imputed to beleeuers through Gods free fauour iustifieth them that they may become partakers of eternal life Or thus as by Adam guiltinesse came on all men to death eternall so by Christ righteousnesse is giuen to all beleeuers vnto life eternall Tim. What is the ground of all this comparison Silas That Adam and Christ by the decree of God are not as two particular persons but as two rootes or stocks or heads of all mankinde that as out of the one springeth sin and death by Nature so out of the other springeth righteousnesse and life by Grace Tim. Whereunto tends all this Silas To make vs to vnderstand that we are iustified not by our owne workes but by Faith in Iesus Christ. For hauing in our selues by meanes of Adams offence guiltinesse death how can our workes iustifie vs and if they do not then Christs his obedience apprehended by faith must be our Iustice before God Tim. Now let vs expound the words and gather instructions What doth he meane heere by the offence of one Silas The sinne of Adam which was but one sinne as himselfe was but one person Tim. What learne yee by this That guiltinesse came on all men to condemnation Sil. That there is not one that came of Adam by naturall generation which escaped the condition of sinne and death Christ onely is exempted who was conceyued by the Holy ghost and not by the seede of man Tim. What do ye obserue heerein Sil. This namely how dreadfull a thing the offence of Gods Iustice is when but one sinne done in a moment could wrap a world of men in euerlasting death and paine Tim. What learne ye heereby That the Iustifying or righteousnes of Christ is set against the offence of one Silas That as the offence is without vs which makes vs all guilty so is the righteousnesse which iustifies vs not in vs but in Christ. Secondly that iustifying is an absoluing or acquitting vs from guilt and condemnation Tim. What meanes he by all men Silas All the Children of God which beleeue whereof there is an vniuersality as there is an vniuersality of the Reprobate Tim. Why doth he ioyne life vnto Iustification Iustification of life Sil. Not onely by the custome of speech peculiar to the Hebrewes but to teach that life is knit to righteousnesse and heereof it is also that faith and life are so often ioyned together because it is by Faith that wee take hold on righteousnesse which bringeth with it life as a proper and necessary effect Tim. What learne yee generally out of the whole 19. verse Sylas That Adam and Christ are not to be considered of as other particular persons bee but as two heades or rootes of all mankind which depend on them Tim. What seuerall and speciall things do ye now learne out of the 19. verse Sylas That Adams offence was disobedience to Gods word Secondly this disobedience ought to be familiarly known and what hurt we get by it therefore by an excellency called that disobedience as exceeding al others both for the quality and effects Thirdly this disobedience is communicated to all men to the making of them sinners which is done by an action called imputation and so it is euery mans owne sin no lesse then Adams Fourthly that distrust or doubting is the roote of all sinne and so to bee greatly taken heed of Adams fall began at doubting that carried him to disobedience Fiftly that wherein we disobey Gods will therein we bewray old Adam whose children wee shewe our selues to bee by our disobedience against Gods blessed commandement Tim. What do ye call disobedyence Sylas It is a vice which causeth vs not to beleeue God promising or threatning nor to obey him forbidding nor commanding either because the commandements be troblesome or because we cannot see the reason of them Tim. Now tell vs what was that whereby righteousnes and life entred into the world Sil. The obedience of Christ Iesus Tim. What is obedience Sil. It is a power by which a godly man is ready to do and to obey the will of God though the reason of it bee not vnderstood nor it appeare to be any way profitable Tim. Wherein did Christ shew his obedience to God Sil. Throughout his whole life doing alwayes in all things what his Father appoynted without any regard of men but especially in his death wherin he submitted himselfe wholy to the will and pleasure of his Father Tim. Is the actiue obedience of Christ in fulfilling the morall law by doing it necessary vnto the iustification of a sinner before God or his passiue obedience in sufferiug death doth it alone iustifie vs for the Scripture ascribeth our purging remission of sins and saluation to his bloud and death in many places it may seem that Christ kept the Law not for vs but for himselfe to make him a meete high Priest Sil. Iustification hath two parts First the forgiuenesse of sinnes secondly the making of vs iust For as we owed vnto God a satisfaction by death for the breach of the Law so we were bound to performe subiection to God with all power of body and soule and all the might of those powers euen from the time of our being Therefore as we needed the passion of our Lord to discharge the first debt of paine and punishment so the other debt of homage and conformity to the will of God was answered in the obedience of his life that so we might not onely escape death but finde an entrance into life eternall which without perfect obedience to the commandement might not bee granted according to the tennor of the Law Doe this and liue Leuit. 18 5. By which words it is plaine that by meere passiue obedience wee could not haue possession of life which is promised to doing all that is required in the Law for euen Christ himselfe by his doing the Law may claime and challenge eternall life and it cannot be denied him in rigor of iustice because hee fulfilled the condition of workes enioyned by the Law and how should we think to haue life without the Law done which not beeing possible by our selues therefore Christs obedience in his life must be imputed to make vs capable of life For seeing euery iote and tittle of the Law must bee done Mat. 5 18. therefore the sum and substance much more Now the summe of the lawe is to loue God with all our harts c. and this cannot be done by vs which are sinners then there must be a translation of the lawe from
reward As souldiours endure much in hope of victory and spoile and merchants vppon expectation of a commodity in the end also husbandmen labour hald for a good haruest so should Gods children doe to attaine eternall life at last yea somuch the more and rather because of such an excellent and eternall glory in the end DIAL XIIII Verse 23. For the wages of sin is death but the guift of God is eternall life through Iesus Christ our Lord. Tim. WHat doeth this text contayne what is the scope and summe of it Sylas It proues that death followes sinne because it is the wages which is due vnto it and it also proues that life doeth follow good workes yet not so as death comes after sing for this follows by way of iustice but the other by free fauour Tim. What is meant here by sin by wages and by death Silas By sin is meant the corruption of nature beeing the matter and mother of all sinnes and it selfe a sin and by wages is meant properly victuals paid by the 〈◊〉 omaine Emperours to their souldiours as their wages in recompence of their seruice and by death is meant both natural violent and spirituall but especially eternall death all which in diuine iustice be as due to sinne as wages to soldiours Tim. Why is this death called the stipend or wages of sin Silas Because it is rendered as due and paid worthiiy to the merit of such as fight for their lusts euen as souldiours which warred for their Emperours deserued their stipend in that behalfe Tim. What consider ye in eternall death Silas Two things the substance and circumstance the substance of eternall death hath two parts First separation from Gods presence blisse and glory which is called in Scripture the casting out of his kingdome Secondly destruction of body and soule each to haue seuerall torments The circumstances be sixe first the place a pit a dungeon a prison a lake Secondly companions be the Diuels and his Angels and the whole route of the Reprobate Thirdly darkenesse blacker and thicker then that of Egypt there shall bee a continuall night Fourthly eternity euen as long as God endureth for the worme neuer dyeth nor the fire neuer goeth out Fifthly sinfull concurrences as hatred of God blasphemy despaire c. Lastly weeping and gnashing of teeth This wages though it be due to all sinne yet it is not rendred to all sin and sinners because this payment was exacted of Christ in behalfe of all elect beleeuers who are discharged from it in their owne persons Tim. What are the instructions that doe arise from hence Silas Three The first whereof doth concerne the vnrepentant who still serue sinne to warne them that betimes they shake off such a Lord as sinne is which renders such deadly and damnable wages For the performance whereof let them consider these foure thinges First that in respect of their sinnes past it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend Secondly a searching out and particular confession of such sins as haue raigned in them and made them worthy of so deep a punishment Thirdly great care and endeuour to refraine from occasions of such wickednesse in time to come and lastly to aske earnestly of God forgiuenesse through Christ and the grace of true repentance The second instruction doth concerne such as haue repented and left the seruice of sinne they are first to be thankfull to Christ who hath freed them from such a wretched wages due to their sinnes himselfe taking the whole punishment vpon him Secondly it prouokes them to humblenesse to remember what misery they haue escaped Thirdly it doth admonish them neuer to returne againe vnto the seruice of sinne but to study rather how to please such a redeemer which hath for giuen them such a debt after the example of the woman Luke 7 47. who loued much because much was forgiuen her Now the third and last generall instruction is that which concernes all men both good and bad who may learne from hence what a dangerous thing sinne is to which such wofull wages of due doth belong Secondly what a terrible thing Gods iustice is which doth repay such bitter recompence to such as offend against it Thirdly what cause there is for all Christians to tremble at the least motion of sinne in themselues and to auoide al occasions of sinning with all their power Finally this proueth all sinnes in their owne nature to be mortall and none to be veniall for he speaks of sins generally that death is their wages Tim. Tell vs now how he doth proue that eternall life doth belong to good workes Sil. Because the guift of God is eternall life through Iesus Christ our Lord. The which words doe affoorde vs this reason God doth freely giue eternall life to such as liue well and Christ Iesus merited it for them therefore they must at the last be brought to it Tim. But why doth not the Apostle say that eternall life is the wages of righteousnesse as he said before that eternall death is the wages of sinne Sil. If we had perfect righteousnes eternall life should be rendred vnto vs as wages because God hath said Do this and liue but wee haue it not for our owne righteousnesse is vnperfect and therefore in rigor of iustice deserues rather death then life Tim. But ere we goe any further satisfie me I pray you how these words ought to be read Sil. They haue these two seuerall readings first Eternall life is the gift of God and then they teach vs this lesson that eternall life doth follow our good workes and holy life as death followes sinne yet not as a due debt but as a free gift The second reading is thus The grace of God is eternall life and then it hath this meaning that true holinesse which God of his grace and free gift giueth vs is eternall life that is to say leadeth and bringeth vnto eternall life as a way bringeth a man to the place where he would be and as one must passe through the running place to the goale so by holinesse must all true Christians passe vnto life eternall this latter is the fitter and better reading more agreeing vnto the phrase and scope Tim. What doe ye call eternall life Silas The full fruition of celestiall ioyes without any possibility of loosing them so long as God himselfe liues And therefore are they called eternall because there is no end of them and they haue the name of life put vpon them to teach of what great value and price they bee of all earthly things life beeing most pleasant and precious Tim. What instructions are we to learne from hence Silas First we learne that our saluation is Gods free gift both as touching the beginning and end of it and comes not by our merites eyther in whole or in part Secondly Christians must encourage themselues to leade a
godly life notwithstanding all hinderances in their way from themselues from the world and Sathan because a holy life being continued in will at the length bring to a life eternall Thirdly seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life and they which do liue godlily may know that they doe so heereof it followeth that all the godly haue certainty and good assurance of their owne saluation if one may know that he liueth holily thereby he may know that he shall liue happily Tim. Wherefore are these wordes added Through Iesus Christ our Lord Silas To teach vs that all merite is to be sought out of our selues and to be found only in the person of Christ Iesus who by that which hee himselfe hath suffered and done hath fully deserued life eternall for all beleeuers which liue vprightly to whom therefore all praise honour and glory is due Amen For further clearing of this Scripture and hauing a little emptie Paper to fill vp I haue thought it not amis to set downe what our Diuines haue cited out of Antiquity for the sence of this latter clause that to the vnlerned it may appeare what consent is between vs and the Fathers in the Doctrine of grace When we finde life eternall to be called Grace saith Augustine wee haue S. Paul a magnificall defender of Grace Againe he calleth ' Death the Wages of sinne because it is due it is worthily payd it is rendred as a merit But least Iustice should lifte vp it selfe he sayeth not Eternall life is the Wages of it but tearmeth it the Grace of God and he addeth by Iesus our Lord least life should bee sought any other way but by our Mediatour Chrysost. Life eternall is not a retribution of labours but the free guift of God not deserued by vertue but giuen freely Ambros. Such as follow Faith shall haue life euerlasting Theodoretus he saith Grace not reward not by works saith Photinus but by Grace CHAP. VII DIAL I. Verse 1 2 3. Know yee not Brethren for I speake vnto them that know the Law that the Law hath dominion ouer a man as long as he liueth For the womā which is in subiection to a man is bound by the Law to a man while he liueth but if the man be dead she is deliuered from the Law of the Man so then if while the man liueth she taketh another Man she shall be called an Adulteresse But if the man be dead shee is free from the Law so that she is not an Adulteresse though she take another man Timotheus WHat parts may this seauenth Chapter be diuided into and what take you to be the purpose of the Apostle therein Silas The purpose of Paul is to confirme illustrate that Paradox or strange Doctrine propounded in the former Chapter of beeing not vnder the Law but vnder grace which haply some of the Iewes might haue taken as if the Apostle had bin an enemy to the knowledge and obedience of the Law therefore now he sheweth how our freedome from the Law is to be vnderstood and vpon what groundes and reasons it is founded This is shewed and declared by the similitude of ciuill marriage wherein the woman during natural life is obliged to the Husband 1. to be his or to him onely 2. not to depart from him 3. nor to marry with another but the husband being dead she is free being 1. his no more 2. and may without guilt of Adultery marry to another 3. to bring forth fruite to another to the second man So all the elect before new byrth are in bondage to sin to which they bring forth Children that is euill workes by the force of the Lawe but after regeneration the vigour and coaction of the Law ceaseth in part at least and they 1. are free being dead to the Law and 2. married vnto Christ. 3. do now bring forth good workes as children to God Paul exemplieth in the woman rather then in the man because her Obligation and bond is straighter toward the man then of him toward her for by the Lawe the man was suffered to giue a Bill of Diuorce to the woman so was it not on the contrary also because his meaning was to compare vs to the wife The Chapter consisteth of three parts The first setteth out our liberty from the Law and proueth it by 3. reasons in verse 1 2 3 4 5 6. Secondly he aunswereth certaine obiections made against the Law which he excuseth and commendeth by the manifest and necessarie effects also by the properties and Nature of the Law all this in his owne person Thirdly the spirituall combate betweene grace consenting to the Law and flesh or corruption resisting the Lawe is described in his owne example both touching the fight and battell and the yssue or end of it Tim. What be the parts of this similitude Silas They be two First a proposition in three Verses Secondly an application in the fourth verse The proposition is thus that the Law bindeth a man so long as he liueth the which is amplified two wayes First by the testimony of the Romanes themselues of whom hee saith they knew the truth of it Tim. What are wee to learne from the first proofe of the proposition Silas First the wisedome of the Apostle in preuenting the offence of the conuerted Iewes to whom hee wrote not onely by a louing Title in calling them Brethred but by attributing the knowledge of the Law to them and by taking vpon him the defence of the Lawe Secondly Gods people ought not to bee ignoraunt of Gods Law for it doth both helpe the teachers to speak to a people endued with knowledge and the people to know those things whereof their teachers speake Tim. What is the vse of this Silas It reproueth such as lacke knowledge and labour not for it as being iniurious both to themselues to their teachers Secondly it must stirre vp all men to endeauour to encrease in knowledge as they doe desire their owne profiting or the ease and comforte of their teachers Lastly it warneth Ministers by Paules example in their teaching to preuent offences and to speake wisely Tim. What is the other way by which hee doth explaine the proposition Silas By the example of marriage whereby the wife is linkt vnto her husband and is not free till death so as if she marry another while he liues she commits adultery but he being dead she is free to marry to whom shee will that shee may bring foorth to her new husband Euen so our first husband to wit sinnefull corruption by the Lawe irritating and prouoking it brought foorth euill workes as Children to death but our corruption being mortified by the death of Christ wee are dead to the Law and it is dead to vs as the vigor of sin hauing now no force to engender or encrease sin in vs so as we are free to passe ouer and
we trust not in our owne workes to haue righteousnes and life thereby least through pride wee fall into the same condemnation as these Iewes did whome if God spared not for their vnbeleefe how will he spare vs Tim. But what did follow the pride of the Iewes Sil. A wicked contempt of the righteousnesse of God for they would not be subiect vnto it Tim. What is it not to be subiect to the righteousnesse of God Silas Not to receiue it being offered but stubbornly to refuse it to cast it from vs as a thing superfluous Tim. What doctrine ariseth from hence Silas That ignorant proud iusticiaties which trust in the merites of their owne workes are rebels against God and his grace for it is rebellion against God to resist his will in his promises as well as in his commandements For as rebels will not bee subiect to their Prince but rise vp in armes against him partly because they are ignorant of the Princes power and partly because they are highly conceited of their owne strength So Pharisaicall iusticiaries and merit-mongers because they knowe not the perfect exact iustice of Christ and doe too highly thinke of their owne righteousnes thence it is that they onely entertaine not but reiect the grace of Christ with disdainesulnesse a most miserable condition Tim. Come we now to the distinction of righteousnes and tell vs what it is Sllas Either Gods righteousnesse or our owne this distinction was set down before in cha 9. in other termes righteousnes of law and of faith Tim. What doe ye call Gods righteousnes Silas It consists in the forgiuenesse of our sinnes by Christs sufferings and the imputation of his perfect obedience for our perfect iustice before God Rom. 3. 4. 5. whereas our owne stands in working and our doings Tim. What further difference is there in this double righteousnesse Silas They differ in respect of the subiect for the one sticks in our selues the other is without vs in Christs manhoode Secondly they differ in the forme for our owne righteousnesse comes vnto vs by our owne working but Gods comes vnto vs by free guist and imputation of it to our faith Thirdly in efficacy for the one merites remission of sinnes and eternall life the other deserues nothing saue in strict iustice eternall death but is acceptable to God through Christ by approbation not of iustice but by acceptation of grace Tim. What is to be learned out of the comparison of this double righteousnes Silas That such as sticke to their owne righteousnesse trusting to their owne works shall neuer enioy the righteousnesse of faith or of Christ. The reason is because in the matter of saluation there is a flat contrariety between grace and merite Christ and Moses so as by no meanes they can agree together See Rom. 11 6 Gal. 2. 21. 5. 2. 4. Tim. What is the vse heereof Silas That all popish Iusticiaries and merite-mongers which so liue so dye are in most wretched condition for that righteousnesse of works which they follow they loose it because they can neuer bee able to keepe the Law withall by hauing confidence in their owne merites they neuer attaine Christs righteousnesse and so dye in their sinnes without pardon or saluation Secondly it exhorts all Christians for eternall life to depend vpon the grace of God and merit of his Sonne renouncing all selfe worthinesse euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne and euerlasting saluation in heauen for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery doe reioyce and glory in Christ oncly Rom. 5 11. 1. Cor. 1. 29 31. 1. Pet. 4. DIAL IIII. Verse 4 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth For Moses thus describeth the c. Tim. VVHat doth these two verses containe Silas Paul doth heere set vpon the third parte of this Chapter to wit the confirmation of the twofold righteousnesse which he propounded verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification and for our meriting eternall life Tim. How doth the Apostle proue that we are to follow the righteousnesse of faith rather then of workes Silas By two reasons contained in this present text the first is this That Christ is the end of the Lawe for righteousnesse but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working Therfore wee must seeke to bee iustified before God by faith and not by workes Or thus The lawe serueth to send vs vnto Christ therefore we are iustified by beleeuing in Christ who is the end of the law by fulfilling it and not by the workes of the lawe which wee doe The other reason is taken from the property of the lawe which requireth perfect keeping of it vnto righteousnesse life verse 5. but the perfect keeping of the law is vnpossible to vs therefore wee cannot haue righteousnesse by the workes of the law but by faith in Christ. Or thus 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition but the righteousnesse of the law is such therefore it is impossible and not to be sought after by vs but on the contrary the righteousnesse of faith being possible to bee had therefore it is to be followed of vs and rested in onely Tim. What be the parts of the fourth verse Silas Two First in what sence and meaning Christ is the end of the law And secondly how and to whom Tim. What is the connexion of this verse with the former Sil. By a preoccupation making answere to a secret obiection of the Iewes who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth and that being the true righteousnesse therefore they could not erre in their zeale for it Againe they being affraide to be excluded from this true righteousnesse if they admitted Christ therefore did not they imbrace him Vnto this their obiection the Apostle answeres that indeed the Iewes did not seek true righteousnes because they contemned Christ who is the end of the law for righteousnesse to beleeuers and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ who is the end of it Or the connexion may be this to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God because they knew not Christ who is the end of the law for righteousnesse Tim. What law is meant heere Sil. By law is meant both ceremoniall and morall but chiefely the morall law of the ten Commandements Tim. In what sence and meaning is Christ saide to bee the end of the Law Silas This worde End hath foure significations in Scriptures
world And reconcilement is put for saluation wherof our atonemēt with God by Christ is the chiefest part because a sinner entreth then into the estate of saluation when sinnes are pardoned through Christ. Tim. But how may the casting away of some be the reconciling and sauing of others seeing euill must not bee done that good may come of it Silas First the casting away of the Iewes as it comes from God had the nature not of an euill but of a good worke because it was the execution of his Iustice vpon them for their vnbeleefe Secondly it was not properly the cause of the Gentiles saluation but accidentally insomuch as the Iewes being cast out by that occasion the Gentiles were called to Christ who could not be called till they were reiected by reason that the Iewes malice was such as made them to contemne the grace of Christ and to enuy that the Gentile should bee partakers of it Neither would they enter nor suffer others as a Dogge in the manger which neyther eateth the Hay nor suffereth the Oxen to eate it therfore as by tumbling down the dogge the beast comes vnto the foode so by casting off the stubborne Iewes the Gentiles found enterance both into the estate of Grace and Reconciliation with God Tim. What instructions haue wee from the former part of this Verse Silas First that God can turne the greatest euill to much good for his children the reason is his most admirable wisedome and goodnesse euen as Satan by his very great malice and subtilty can so poison the best things as they proue hurtfull to the wicked Tim. What is the vse to be made of this point Silas First to mooue vs to loue praise and admire the most singular loue and wisedome of God Secondly to labour after Gods example to make benefit of all euils which happen to our selues or others euen of our owne sinnes and of the transgressions of other men to make vs more humble and watchfull thereby for the time to come Tim. What other Lesson learne we from the beginning of this verse Silas That the summe of the Gospell is to preach reconciliation with God to wit that of sinners enemies and vngodly being without God and true life subiect to wrath and death for sinne wee are receiued to fauour and become friends children and heyres of life through Iesus Christ beleeued in See 2 Cor. 5. what Paul saith of God in verses 18 19. and of the Apostles and other Ministers verse 20. Tim. What be the parts of reconciliation Silas Two First remission of sins or not imputing our faultes with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners Secondly Sanctification in killing the strength of sin and quickening the soule by works of righteousnesse in the Spirit Rom. 6 2 3 4. Remission takes away the guilt and paine of sinne Sanctification remoues the dominion kingdome of sinne that it raigne not Rom. 6 12. and is a necessary companion of remission and fruite of reconciliation with God 1 Cor. 1 30. Tim. What profit is to be made of this point Silas That Preachers ought diligently to teach this Doctrine of reconcilement and the people to learne it that they may be throughly acquainted with Gods mercies to their comforting after heauinesse for sinne and their own miseries to their humbling after grace bestowed on them For as nothing will so cheare vp a troubled spirit as the declaration of the sweete sure mercies of Christ vnto firme and full attonement with God so nothing is more auailable to humble them thē the remembrance of their vnhappy condition in being strangers from God Tim. Come to the latter part of this verse and tel vs what is meant by receiuing as also by life Silas Heere the effect or consequent is put for the cause or antecedent which is an effectuall calling or receiuing of the Iewes into the Christian Church and by life is meant the quickning by grace to liue to God being before dead in trespasses Thus Oecumenius expounds this place What saith hee shall bee their assumption but this that we may say of him that assumeth or receyueth that he reuiueth them being dead in sinnes This speech is borrowed from the last great resurrection of the body whereunto the Scriptures do often resemble the restitution of the Iewes both from their bodily and spirituall calamities See Esay 26 19. Hos. 13 14. Ezek. 37 11 12 c. 〈◊〉 〈◊〉 11 12. to teach vs that the restitution of the Iewes beeing spiritually dead to the faith of Christ in the end of the world shall be as certaine and sure as that the corporally dead shal be raised out of their graues at the last day which is an Article of our faith Tim. What else are we taught from hence Silas That in all men naturally there is no more strength to do a good worke no not to thinke a good thought pleasing God then there is force in a deade man to do any worldly worke Iohn 15 5. 2 Cor. 3 4. 1. Cor. 2 14. This confuteth the counsell of Trent which teacheth that wee haue power if we will to receyue grace offered to beleeue and repent when wee are exhorted Session 6. But this is false because God must draw vs to Christ Iohn 6 44. also work in vs both the will and deede Phil. 2 13. and because of our wil being dead God is not onely to helpe it but to reuiue vs by putting as it were a new soule of grace into vs. This must stirre vs vp to giue the whole praise of our newe birth to God as Col. 1 21. Ephe. 1. 1 2 3. Againe from hence we may learne that wee may not despaire of the saluation of any either of others or our own how hopelesse soeuer For if God can reuiue the Iewes now sixeteene Ages rotten in the graue of sinne then how much more others also see Iohn 5 25 28. Tim. What Vse of this last point Silas This must nourish a charitable opinion of the greatest sinners and preserue men in hope of thēselues so they do not deferre but betimes endeauour to turne from sinne and seeke to God who is rich in mercie and power whose example should teach vs not to be cruell and rigorous as many Christians are being far vnlike to God who enclineth to pity pardon and to saue euen most for lorne offenders 〈◊〉 Whereas many thorough hardheartednesse be so implacable as nothing will appease them no 〈◊〉 and confession after crimes yea sundry Parents be heerein wodrthy to be blamed that as some are too indulgent so others too too seuere refusing to take to fauour their relenting and repenting children Oh what would become of themselues if God so deale with them But there is much mercy with God and plentifull compassions so ought there also to bee with men DIAL XIII Verse 16. For if the first fruites be holy so is the whole lumpe and if
saue sinners propounding life indeed but it is vnto the perfect keepers whereas the Gospell offereth and performeth Saluation to the beleeuer euen to euery beleeuer without difference of Nationê and so the promises of the Gospell are vniuersall both in respect of al beleeuers which receiue it and also because no Age Sex Nation Estate or condition is excluded from perticipation of Christ life eternall so they belieue Lastly in the tenth Chapter of this Epistle verse 13 14 15. Paul frameth the Ladder as I may so speake by which the Gospell causeth men to ascend and climbe vnto the marke of eternall Saluation in Heauen whereof the first steppe is sending of Teachers to preach the Gospell The second is preaching The third is hearing of the Gospell preached The fourth Faith by hearing The fift Confession and Inuocation of God The sixt and last is Saluation it selfe Tim. What reasons may moue men to beleeue Silas First the commandement of God Mark 1 15. Secondly the promises euen of eternal life and of all other good things bee made to Faith Thirdly examples of good men in Scripture who haue 〈◊〉 Fourthly the danger of vnbeliefe which is eternall death besides manifold temporary miseries Fiftly the profit of beleeuing Sixtly the truth of God the promiser who cannot lye or deceiue Seauenthly his almighty power being most able to keepe his promises Lastly we belieue men which are lesse faithfull then God by many thousand degrees and if we belieue the witnesse of men how much more ought we to receiue the testimony and record of God 1. Iohn 5 9. By these reasons we must fight against all motions of vnbeliefe and inforce our selues to vse all good meanes to preserue and increase Faith DIAL VIII Verse 17. For by it the righteousnesse of God is reuealed from Faith to Faith Tim. VVHat Coherence and dependance hath this Verse with the next before How are they knit together Silas It containeth a proofe or rendereth a reason of that which he had saide touching the Gospell by the proper effect whereof to wit that by Faith we should be Iustified he now confirmeth the Gospel to be The power of God to Saluation for wee are certainly saucd by that whereby we are Iustified This Text then dooth well and fitly serue to a double purpose and end First it is brought in as a reason of the definition of the Gospell set down in verse 16. For if by the Doctrine of the Gospell be plainly and effectually shewed and taught the onely right way of attaining righteousnesse before God which neither Law nor Philosophy nor anie other learning can teach then is the Gospell the mighty Instrument vsed of God to saue beleeuers Secondly it briefly putteth forth the whole state and proposition of the disputation following to the end of the 11. Chapter to wit That by Faith alone without Woorkes elect sinners be Iustified before the iudgement of God Which is proued by a testimony of Habakuk Tim. What is the sum of this Scripture Silas That the Gospell doth open the way howe to come vnto perfect righteousnesse such as shall make an Elect sinner stand vnblameable at the tribunal of God Tim. What is the drift Silas To proue that saluation is had by the Faith of the Gospell because perfect Iustice and saluation cannot bee diuided therefore from whence Iustice dooth come to vs from thence also eternall life in heauen doth proceed and flow Tim. What is heere meant by righteousnesse Silas The integrity of humaine Nature beeing conformed wholy to the will and Image of God this integrity is only to be found in Christ inherently and such as he will impute it vnto of fauour and mercy By the righteousnesse of God in this place we may neither vnderstand his essentiall righteousnesse whereby he is iust and righteous in himselfe louing Innocencie hating Iniquity Psal. 11 7. 45 7. nor yet his Distributiue Iudiciary righteousnesse whereby he rewards the Good and in seuerity of Iudgement is reuenged on the Wicked Rom. 1 23. 2. Thes. 1. 5. for these are not or can bee communicated to men by Faith neyther yet by Righteousnesse is meant that habite of Iustice and Charity infused of God into our minds whereby wee are made apt to do good-workes For this is manifested by the Law and stands in working not in beleeuing Rom. 3 20 21. But whither we vnderstand the perfect Iustice of Christ in his Nature actions and sufferings satisfying fully Gods wrath for sinne with the communicating application thereof to elect sinners by Faith or the Mercie grace and clemency of God declaring it selfe in freely pardoning sinners iustifying them also renewing their hearts withall that they may loue the Law abhorre vice Lastly giuing them pure and sincere actions and manners which be the necessary fruits companions of forgiuenesse of sinnes and imputed Iustice it skilleth not much For in many places the word Righteousnesse signifieth the goodnesse and mercy of God remitting sinnes and deliuering from the punnishment thereof for the merit of Christ as Psal. 31 2. and 35 4. 1. Sam. 12 7. and often elsewhere and may so bee taken heere Howbeit the best Interpretation is to expound it of the full obedience of Christ to death imputed to faithfull persons for remission of sinnes and perfect Iustice before God which is therefore called The Righteousnesse of God because it is his meere guifte and commeth not by workes or any humain strengths Rom. 9 30. Secondly it alone satisfieth the most rigorous exact Iustice of God and makes sinners iust not before men but in the sight of God Tim. Why is this Righteousnes called Righteousnes of God shew this more distinctly Silas First because it is his guift Secondly because he giueth it to shewe himselfe righteous and true of his word Thirdly it is that righteousnesse alone which he in his most strict and exact 〈◊〉 approoueth and will Crowne Lastly because his righteousnesse is opposite vnto the righteousnesse of Workes Rom. 10 3. Tim. How or in what manner respect is this Reuealed by the Gospell Silas First it is there contained taught and read of Secondly it is vnknowne to the Gontiles Thirdlie the prophesies of the Prophets do but obscurely shadow it and not plainly teach it as the gospell dooth Fourthly the gospell as an Instrument both openeth it and giueth it to vs which beleeue From whence we may learn that the gospell ought to be most precious vnto vs seeing we haue such a treasure by it and therefore al they are most wretched who either neglect or despise the gospell Tim. How may 〈◊〉 declare our precious reckoning which we do make of the Gospell Silas First by our continuall and hearty thankfulnesse to God for it Secondly by our study to know it soundly and distinctly Thirdly and chiefly by our beleefe practise of it Fourthly by our daily and earnest prayer to God for encrease in the knowledge and obedience of the gospell Tim. What
accesse into the grace of God The second is a standing in this grace The third is ioy vnder the hope of glory Tim. What is meant heere by grace and by accesse vnto this grace Silas Some do vnderstand by grace the grace of a good conuersation or of imputed iustice which here is called Grace because it is freely giuen and then to haue accesse is freely to be brought into such an estate wherein Christ with his merits is imputed to vs so soon as we beleeue But by Grace I vnderstand the free fauor of God and to haue accesse to this grace is to haue a libertie to come or approach to God in all our wantes being through Faith in Christ made gracious and fauorable to vs. This is the same with that of Paul Ephes. 3 12. Wee haue entrance with boldnesse through confidence and faith in Christ and also with that Heb. 4 16. Wee may with boldnesse come to the throne of Grace hoping to finde helpe in the time of neede Tim. How doth this fruite follow the former Silas Very fitly for as our sinnes not forgiuen doe shut vs out so sinne being pardoned and God reconciled we may now resort to him being made propitious to vs. This may be declared by the example of Absolon who beeing in his Fathers displeasure might not come in his sight but atonement being made by Ioab hee afterwards came before his Father This then is a maruailous great benefit that we so litle and vnworthy should be allowed to enter once into the glorious presence of so great and worthy a God It is a great priuiledge for a meane subiect obnoxious through some crime to punishment by the mercy of his Prince not onely to bee pardoned but so honoured as he may at all times haue accesse to his Prince and entreate both for himselfe and his friends Here is then an amplification of the first benefit For it is more to bee brought to presence then onely to be reconciled Tim. By whom haue we this priuiledge Silas By Christ Iesus alone For hee alone it is who presenteth our Prayers in his owne name and by the merit of his death cleaoseth our Prayers that God may accept them And heerofhee is called our Intercessor because his death commeth betweene Gods iustice and our sins to make way for our prayers to come before his Mercy-seate Tim. What thinke ye of them who come vnto God by the Saintes Silas First it is vaine and needelesse seeing we haue Christ our atonement spokesman by whom we may come to his Father Secondly it is iniurious to Christ to ioyne any with him in the office of Mediatourship But whereas it is obiected that wee may well vse the Saints by them to come to God as we come vnto Kings by Dukes and Earles my answere is that the comparison is not like First because earthly Kinges cannot bee euerie where to heare and see all whereas Christ is infinite and is euerie where Secondly God alone hath appointed vs to come vnto him by Christ and by him alone Tim. What then thinke yee of them who say Wee must come vnto God thorough Teares sorrowe Repentaunce and good workes Silas They honour those things too much and make Christ of them by whom alone it is that wee haue accesse to his Father we must bring those things to God as fruites of his grace but by the merite of them wee may not looke to be brought into Gods fauour and acceptance Tim. Why doth he mention Faith Silas Because both Christ himselfe and all his benefits come to vs by the meanes of Faith Tim. Rehearse the third fruite of a iustifying Faith Silas 〈◊〉 in the grace of God By which is meant the perseuerance of beleeuers in the grace and fauour of God and in that blessed estate into which they are brought by his fauour that this is here meant may appeare both in Scripture speech common speech perseuerance and continuance is noted by standing as Psal. 1. 1. 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of continuance a station or a standing also of a man that is resolued we vse to say he stood to it Tim. What then do ye gather from hence Sil. That a true beleeuer which once hath peace with God beeing reconciled to him by Christ cannot wholly and for euer fall from this grace of reconcilement but abideth to the end in that grace Tim. Why do ye say he cannot wholly fall Sil. Because partly or in part hee may loose grace that is he may loose many tokens and gifts of grace as peace of conscience touching the secrete feeling of it ioy in the spirit cleerenesse of vnderstanding feeling and affection to goodnesse feruency of loue holy boldnesse confession of God with many such like as appeareth in Dauid and Peters case For as a healthfull sound man falling sicke he may loose many benefites and comfortes of life as health strength liuelinesse fauour beauty appetite and such like but yet retaine life it selfe So he that once by faith liueth to God cannot wholy loose this life of faith though hee loose many effects and companions of this life which the godly doe loose when they waxproud grow secure or fal into some grieuous sins Tim. Why doe ye adde that beleeuers cannot fall for euer Sil. Because the falles of the faithfull are but for a time for they rise againby repentance and after recouer themselues as in Dauid and Peter and others Tim. Why do ye say that beleeuers cannot fall from the grace of reconcilement Sil. Because all others which are not true beleeuers may vtterly and for euer loose all grace and beleeuers themselues may loose many graces and fruites of faith but the grace of atonement with God beeing once by true faith laid hold on can neuer totally be lost nor that faith wher by it is imbraced because Gods loue and couenant bee eternall Tim. Nothing is vnchangeable but God therefore grace is changeable and may be lost Sil. Grace is double first a grace making vs gracious and freely accepted with God this is vnchangeable as God himselfe for it is his free loue and fauour Secondly a grace freely giuen that is euery gift which floweth from his free fauour as the grace of sanctification of faith repentance hope loue c. These graces in themselues bee chāgeable but being preserued of God by a second grace they be durable and lasting to the grace of faith God addeth another guift of perseuerance by which the former gift is kept also 1 Pet. 1. 5. Tim. But Saul Iudas and Esau did wholy loose grace Sil. The grace of reconcilement and true faith whereby it is receiued they neuer lost because they neuer had it they lost onely that they had euen a generall illumination and common gift of the spirit Tim. But Solomon had the grace of reconcilement for he was Gods child yet he fell from that grace Sil. It is true he
vnto vs to send him at a time when a floode of wickednesse had ouerflowed all Thirdly that there is a fit time for euerie work of God which should teach men to waite vpon God Eccles. 3 1. Tim. Where unto gaue he Christ for vs Sil. Vnto death which was a dissolution of his bodie and soule ioyned with the curse of God Galath 3 13. Of this death there was great neede For Gods Iustice had decreed it his word foretolde it the sacrifices prefigured it the foulenesse of mans sin deseruing it Christ willingly suffered it man was sufficiently redeemed by it and God greatly glorified by it Tim. What vse heereof Silas It sheweth vs the greatnesse of mans sinne and of Christs loue of Satans malice and of Gods Iustice of Popish blindnesse and corruption which teach some sinnes so light and veniall as asprinkling of holy-water and ashes will purge them DIAL VII Verse 7 8. Doubtlesse one will scarce die for a Righteous man but yet for a good man one dare dye but God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Tim. VVHat is the drift of this Text Silas To set foorth and extoll the loue of God towardes vs by a comparison of the lesse with the greater The sum of this comparison is this There is scarse any mans loue so great as that he will die for a iust person though hee bee also good and profitable vnto him how great then was that loue that moued God to giue his Son to death for vs which were sinners and his enemies From whence the Apostle doth gather that if Gods loue bee such as our sinnes before we did beleeue and whiles we were enemies could not hinder him from giuing his son to die much lesse shall those sins which wee do afterwards be able to hurt our saluation therefore the hope which the godly haue in God cannot make them ashamed Tim. What he the parts of the comparison contained in this Text Silas Two First a proposition verse 7. Secondly an application verse 8. Tim. What is heere meant by righteous Sil. Not a iust matter or cause but a iust man as is to be seene both by the 6. and 8. verses where hee vseth words noting persons Tim. What difference is there betweene a iust man and a goodman Silas Some vnderstand a good man to be Christ for whom Martyrs dyed Others by a good man vnderstand one who is profitable to vs this is most probable Others put righteous and good both for one thing Tim. Why doth the Apostle say It may bee one dare dye for a goodman Si. Either for that if any did die for others it were more for their owne sake then for another mans sake or else for that he neuer found nor knew any such example As if he should say it may be but for my part I knowe of none that euer did so Tim. What instruction now doe ye gather from these first words Sil. That a mans life is a deare and precious thing for seeing so few are found that will giue their life for righteous men this sheweth that men holde their liues in very greataccount Tim. What doth this put vs in mind of Sil. Surely of thus much that the charity of the best men is faint and faulty because the Apostle knew none whose loue had carried them so farre as to die for their brethren whereas we ought to do so 1 Iohn 3 16. Tim. Can ye tell vs of none that haue aduentured their lines for others sake Sil. Yea the Apostle Paul as he witnefleth of himselfe 2 Corinth 12 13. also Aquila and Priscilla Rom 16 4. and the Martyres This was great charity but yet not to bee compared with the charity of Christ which he shewed towards vs. Tim. One would thinke that it did rather exceed his loue for it is a greater matter for a meere man to dye then for him that is more then a man hrist could take vp his life againe and so could not other men resume theirs Sil. The charity of Christ yet far exceedeth that other for first Christ is of more dignity by farre then any man therefore his life by far more worth then ours Secondly the loue towards sinners is far more then that loue which is towards good men for that is free from all selfe respect and therefore is the more pure lone Tim. What instructions gather ye from hence Sil. That the loue of Christ to his Church far surmounteth all the loue of al men towards men Tim. What vse is to be made of this 〈◊〉 singular loue Sil. First it serueth for confirmation that hee will not cast out and condemne such as he hath thus loued as verse 10. Secondly it serueth for imitation for it Christ so loued vs wee ought also to loue one another Iohn 15 12. 1 Iohn 3 16. This is the marke we must aime at and wherin we come short we ought to be sorry and amend Tim. But when the Apostle sayth Christ dyed for vs while wee were yet sinners hath his death brought this to passe that we are now no more sinners Sil. After wee beleeue that Christ dyed for vs and are regenerate by his Spirit we haue sinne still but we are not any longer to be called sinners because that now our sins by forgiuenesse are blotted out and that which remaineth still in our nature it raigneth not and the denomination of a person or thing is euer from that which is more excellent and worthy But here the Apostle meaneth by sinners such as be vnder the guilt and dominion of sinne as al men are before faith Tim. What could God see in vs then to moue him to loue vs Sil. First he saw in vs his own creation which he loued with a generall loue as he doth all the works of his hands Secondly he saw in vs much misery through sinne and this made him loue vs with a pittifull loue Thirdly her loued his elect being yet sinners in that he purposed in himselfe to call and iustifie them in due time And nowe lastly hauing grafted his elect in his Sonne by faith and instified them he loueth them actually hauing set his owne image in them Tim. You hold then that there are seuer all degrees and kinds of Gods loue euen towards his 〈◊〉 Sil. There be so for hee cannot loue his elect with that degree and kinde of loue when they are sinners as he doth after they are now in his Sonne iustified and sanctified for now sinne which bred hatred and enmity is defaced and cast out by remission and holinesse which God loueth is imprinted in them and brought in by renouation DIAL VIII Verses 9 10. Much more then being now iustified by his bloud we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life Tim. VVHat
are offenders of vs being ready to receiue them to fauour whensoeuer they truely repent Tim. Howe vnderstand ye this that all men are vnder death Sil. After this sort first euery man so soone as hee is borne is euery houre apt to die Secondly euery man at his birth is spiritually dead quite destitute of Gods grace and holy spirit Ephe. 2 1. till his regeneration Thirdly euery person deserueth this death to become eternall euen euerlasting separation from GOD and his presence and felicity Tim. What equity or iustice is there in this Sil. The equity is iust for that one mans sinne was euery mans sinne for Adam was the roote of our kinde and therefore this fault is not personall resting in himselfe but reaching to all his posterity which were then in his loynes as Leuy was in Abrahams loynes Heb. 7 10. For such iuice as is in the tree commeth to all the branches also such as is the water in the fountaine such it is in the riuer and some such diseases as be in the parents descendeth to the children also amongst vs men the father beeing a Traytor the whole bloud is tainted Lastly the righteousnesse of Christ the head is conuayed ouer to the members so it is here againe God who is most iust so decreed and would haue it that the grace which Adam had hee should keepe or loose for himselfe and all mankinde who were to stand and fall wih him thus it appeares to be very equall Tim. What instructions learn ye hence Sil. First it reproues the vulgar conceit that God will not punish but for actuall sinnes Secondly it reprooues some Papists which exempt the Virgin Mary from this generall condition of sinne and death Thirdly it doeth admonish vs of our most wofull condition which wee are in without Christ. Fourthly it puts vs in minde of mutuall compassion seeing our case is equall one no better then another all alike 〈◊〉 and wretched Fistly it teacheth the necessity of a Sauiour not onely to know there must be one and who he is and what he hath done but to gette him to become ours by beleeuing the promises of him Tim. What are we to be put in minde of by the connexion and ioyning together of sin and death Sil. First that euery one is bound to make account of dying euery moment hauing sinne the matter and means of death still about him Secondly that the dāme of such a brood that is sinne which causeth no lesse then death is most carefully to be auoyded and abhorred euen to be fled from as one would flie from death Moreouer think that if an others sinne could doe this as to make thee culpable of death what will that sinne do which thou doest in thine owne person for Adams sinne is thine in account not in act yet so as this proueth Adams sinne to bee euery mans owne proper sinne as if he had himselfe acted and done it because else he should not dye for it for men in iustice are not to suffer death for any sinne saue that which is their owne by act or imputation Christ had had wrong done to him to be brought to death if sinne had no way belonged vnto him for death is not inflected but with reference to sin DIAL XI Verses 13 14. For vnto the time of the law was sin in the worlde but sinne is not imputed where there is no lawe But death raigned from Adam to Moyses euen ouer them that sinned not after the like manner of the transgression of Adam Tim. WHat is the drift of this scripture Sil. He proceedeth in his purpose to proue all men euen to the yong In fants newly borne to bee through Adam sinnetull by bringing in a secret obiection and answering it Tim. What is the obiection and how is it answered Sil. The obiection is this there could be no sin nor sinners before Moses seeing there was no law where there is no lawe there is no sinne This obiection the Apostle doeth answere two wayes first by a distinction betweene being and reputing sinne was in the world before Moses law yet not so reputed and esteemed so vile and soule seeing yet no law was giuen them Secondly hee prooues there was sin by the effects of sinne which is death whereunto euen before Moses law both olde and young were subiect which is a sufficient proofe that then all men sinned death being the stipend of sinne Tim. Now expound the wordes and tell vs what is meant here by this vntill the time of the law Sil. That is to say all that time that passed betweene Adam and Moses so expounded verse 14. Death raigned from Adam to Moyses Tim. What is meant hereby that sinne was in the world till then Sil. That is to say men which liued in this world had sin in them as well before the law as afterwards Tim. But howe could that bee seeing that yet there was no law and sin is the transgression of some law and indeede what law could be giuen to some of them as to Infants which had no vse of reason Sil. Therefore the Apostle in affirming that notwithstanding this there was sinne in the world hee meaneth there was a sinne euen afore the Law by which sin al men were borne sinners being both guilty of wrath and corrupted euen from the wombe This is the sinne of Adam in whose sinning all men were comprehended he being head and roote of our kinde as was sayd verse 12. Tim. Belike then this is now the scope of the Apostle to proue That as al men are guilty by their owne sinnes vvhich they do in their owne persons and haue in their owne Nature so there is a sinne of Adam by guilt whereof al men are obnoxious and culpable of death Sil. True this is in verie deede that which is intended and wherein Adam is like Christ the one being fountaine of sinne vnto death the other of righteousnesse to life Tim. What meane ye heereby in that it is saide Where no Law is there sin is not imputed Silas That afore the Law was giuen sin was not so thoroughly knowne and reputed but when the law was published it was better knowne and became more greeuous Tim. But may not these words carrie another sence which may wel stand with the Apostles minde and drift Silas They may so as thus that such as liued in the world after Adam though they wanted Moyses Law yet they wanted not a Law altogither Tim. How makes he that appeare Silas Heereby because that sinne was imputed and men became thereby guilty of wrath Tim. What Law might that be Silas The Lawe of nature giuen them in their Creation Tim. What examples can yee giue that sin was imputed to men before the giuing of the Law by Moyses Sil. Sundry and very manifest First the punishment of Caines murther Gen. 4 11. Secondly the reprehension of Abimelech Gen. 20 6. Thirdly the ouerthrow of the world by a flood Gen. 7 20.
this condemnation vpon vs all Sil. By the guilt of one offence which Adam did being imputed and reckoned vnto all his progeny Tim. Should this one offence without any more haue condemned and adiudged vs all to destruction eternally Sil. It should so for the Apostle in the words of trueth doth auouch it and that not without good reason for this is reason enough that it was Gods wil to haue it so whose will is neuer seuered from reason and Iustice for there is no iniquity with God Psal. 5. 4. and Psal. 45 7. Tim. What may we learne hence for our instruction Sil. That sinne is no ieasting matter and the offence of diuine iustice is no light thing but the most dreadfull euill in the world Secondly that infinite misery by due desert lies vpon euery man that is condemned not onely for Adams fault but for so many thousand sins as himselfe hath done in his life time Tim. What is meant here by iustification Sil. An acquiting or absoluing of sinners from all their faults both Adams and their own and pronouncing them iust from God adiudging them woorthy of eternall life through Christ whose fulfilling of the law in his obediēce and death not onely maketh himselfe iust but causeth also all-his members to bee absolued from all sinnes and to be pronounced iust so soone as they are conuerted and do beleeue Tim. What doth follow hereof Sil. Thus much that fithence the iuftice of Christ freeth vs from Adams offence and al our sinnes added to that and more ouer maketh vs iust before God when we be sinners so as wee stand before the tribunall seat of God not only without all manner of sin but decked with absolute righteousnesse according to our estate and degree which wee had by creation therefore it is true that the grace of God hath abounded aboue the fault of Adam But seeing Adam by his offence corrupted vs all and spoyled both vs and himselfe of perfect innocency and moreouer that all other sins come in by him and his one offence it should appeare that the good which Christ hath brought doeth not exceed the hurt we take from Adam but that they are equall at the least as much guilt and hurt by the one as benefit by the other Silas It is true that we haue lost a perfect righteousnesse in Adam but yet the person of Christ considered we haue a more excellent righteousnes from him which bringeth vs to a blessed life in Heauen Secondly it is also true that all other sinnes do come from originall sinne yet they are not of necessity knit vnto it for then all men should haue the selfe same sinnes euery one should doe such sinnes as others doe Abell should haue done murther as Cain Iacob should haue been prophane as Esau Peter should haue beene a Traitor like Iudas c. which is not so Therefore other sins of our life though they spring from the roote of birth-sinne yet our sclues are to be blamed for them as being done by our owne election and consent Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams but from innumerable heapes brought in vpon that by our owne deliberation and counsell and so excelleth it very farre for to take away many sinnes is more then to bring in one offence and a righteousnesse which consists of many good acts as Christs doth is more excellent then one sinneful act such as Adams transgression was Tim. But all are made sinners and condemned by Adams offence so are not all iustified and saued by Christ therefore Adams sinne exceeds the grace of Christ. Silas The power and force of Christs righteousnesse aboue Adams offence respects not number of persons but worthinesse and number of effects which are more and also more worthy from the righteousnes and grace of Christ. For first it blotteth out Adams sinne and all others as touching guilt Secondly it breaketh the strength and rage of sinne Thirdly it reformeth the heart to new obedience and giueth interest to perfect glory Tim. But for the number may it not be truely saide in some sence that as many be saued by Christ as perished by Adam Silas It should seeme that it may in this sense onely Infants which dye in their infancy do perish by original sinne and not all they but such onely as are not elect such as be men and perish do perish for their impenitency and continuance in actuall sinnes and not onely for their birth-sinne Whereas all that be saued whether infants or men are saued by the grace of Christ onely Adde here-vnto that touching such as do perish Christ were sufficient to saue them as most Diuines affirme but because God will not saue all therefore his grace hath no effect in them for being not ordained to life neither are they ordained to faith whereby the righteousnesse of Christ is laid hold on yet they worthily perish for their sinnes which they willingly doe O Israel thy destruction is of thy selfe Tim. What is the instruction from all this Sil. That the grace of Christ hath ouercome sinne as Conqueror ouer it for else sinne would ouercome all the elect also the Scripture witnesseth so much to wit that Christ is stronger then Sathan or sinne Tim. But sinne shall abide in the regenerate Silas Yet it cannot hurt them because it is taken Prisoner and broken in the strength of it also the faithfull are commanded to beleeue the remission of all their sinnes by Christ. Tim. What vse of all this Silas In this necessary Doctrine consists all Christian comfort and assurance of hope therefore it is that 〈◊〉 so much urgeth it DIAL XIIII Verse 17. For if by the offence of one death raigned through one much more shal they which receiue that abundance of grace and of that gift of righteousuesse raigne in life through one lesus Christ. Tim. VVHat doth this text contayne Sil. A repetition of the former matter touching the excelency of the grace of Christ aboue the sin of Adam somewhat more fully and plainly set forth Tim. What is the substance of this 17. verse Sil. This that if Adam could powre sinne and death into men so as they raigned or had rule in them much more is this to be granted to Christ that he can giue grace righte ousnesse and life and that liberally and so plentifully as to make them also euen to raigne in his members Tim. What contraries be here expressed Sil. Three offence and righteousnes death and life Adam and Christ. Tim. How is the grace of Christ amplified and set foorth Sil. Three wayes first it is called aboundance of grace which is more then barely to say grace Secondly gift of righteousnesse which is more then to say barely righteousnesse Thirdly raigne in life which is more then to obtaine life Tim. But what new thing hath this verse differing from the former Sil. First it expresseth the meanes how the righteousnesse of Christ becommeth ours
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had spēt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body thē shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentāce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
sorts First it maketh appeare vnto vs what is euill and sin and what is not Secondly it brings vs to behold the nature of sin how vile and filthy it is being against a righteous lawe and an infinite diuine iustice Thirdly it reueales the danger of sin what hurt it bringeth to the committers of it to wit no lesse then euerlasting destruction in hell after all the miseries of this life Lastly it giues a feeling of sinne in our hearts troubling our Consciences by some certaine byting and sting This experimentall knowledge is that which is chiefely meant heere where we are further to note that howsoeuer all Lawes both ciuill ceremoniall and iudicial as the law of nature also serueth to manifest sinne yet the morall Law of God being written by Moyses and rightlie vnderstood doth performe this office of reuealing sin most fully and feelingly because it striketh at the roote discouering our hidden and secret euil thoughts causing vs to seele the force of sin inasmuch as God himself in this Law doth with great power speake to the conscience for it hath his spirit ioyned with it which deserying and laying open our hidden naughtinesse and our bondage to it breeds terror in vs Rom. 8 15. Tim. What may be the vse of this first instruction Sila First it doth admonish all men to bee conuersant in the Lawe of God and to studie it if they do desire to be more and more acquainted with their own sins and wofull estate thorough the same Secondly it renders a reason why men haue so slender a sight of sins eyther their owne or others because they are ignorant vnsensible of the Law Thirdly it warneth the godly to bee thankefull vnto God who hath giuen them the Law to be as it were a Sentinell to bewray their enemy to them and a scourage to driue them forward to lesus Fourthly this directeth vs how to reade and heare the Law with fruite namely when wee finde out some thing by it which must bee forgiuen by mercie and repented of or amended by grace Lastly it serueth to pul downe our stomackes and hearts by the viewe of our owne sinfull estate to force vs vnto Christ and to make much of his grace and merites Thus farre of the first instruction Tim. Now tell vs of what knowledge the Apostle speaketh when he saith He had not knowne Lust c. As also what Law he speaketh of Silas He meaneth the morall Law or ten Commandements as is plaine by the instance of Lust which is sorbidden or condemned in euery one of them as the root whence springeth all other sinnes As for knowledge he meaneth both speculatiue and experimentall but rather this so as the sence is this I had neuer vnderstood lust to be a sinne at all or felt it to be so grieuous a sinne as now I doe without the helpe and light of Gods Lawe which forbiddeth Lust. Hence wee are put in minde againe how diligently the Law of God is to bee learned and weighed of vs seeing without it the hidden sinnes of our nature cannot bee espyed and knowne nor the force of sin so throughly felt as to enforce vs to Christ. Tim. But what Lust may it be that this our Text mentioneth for there be sundry sorts of Lusts some be good lusts which he cannot meane and sinful lusts be not all of one kind Shew vs which of them is vnderstood heere Sil. It is true as ye say for there be naturall Lustes when things tending to preseruation of our own nature are desired there is also a spiritual lust an hungring thirsting for iustice which is a desire of heauenly things that come from the Spirite and also there is carnall sinfull Lust which is of things contrary vnto God These be meant heere but not all these For of sinnefull lustes there be sundry kindes As first Originall lust which is the fountaine roote and spring of all other sins being that which is called byrth-sinne or corruption of Nature This Originall Lust is an impotencie of mans heart whereby it is inordinately disposed to this or that euill Secondly actuall lust which is euerie euill motion and desire of the soule against the law of God This proceeds as a fruite from the former Rom. 6 12. of which there are two degrees the one is an euill motion of the minde suddenly conceiued without consent of will this is called voluntarie Lust. The other is an euill motion which goeth together with consent and is ioyned with purpose and deliberation lames 1 15. This is called voluntary lust because it hath the consent of our will and is not onely in desire but in resolution to effect it if occasion serue Now our Text doth not speake of our voluntary lusts which are consented vnto by our will and resolued vpon First because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason as many Heathens did Secondly by that which followes in this Chapter it appeares he speakes of such lusts as be resisted and irkesome to a godly minde which doe leade the Saints captiue euen against their will making them cry out O miserable men and therefore it is an originall lust which is the prauity of nature disposed to euil which is meant here and also the first degree of actuall lusts to wit such as go before consent the moral law being rightly vnderstood of the Apostle gaue him light to see that those lustes were sinnes deseruing eternal death which before he knew the law he did not perceiue or once surmise it to be so or to sticke so deeply in his nature and so to make him obnoxious to Gods wrath Tim. Let vs now heare what doctrines and lessons we are to gather from hence Silas The first is this the miserable estate wherein all men stand by Adams fall hauing their nature wholly poysoned and corrupted by sin Iusting after euill things alone in so much as if we should neuer thinke speake nor doe euill yet our very corruption of nature beeing the breach of Gods eternall law maketh vs guilty of eternall wrath Secondly our euill desires and motions though they be misliked and striuen against yet they be sinnes and deserue Hell fire because they are transgressions of the Law Tim. What vse and profit is to be made of these doctrines Silas First euery one must see that they haue need of the death and bloud-shedde of Christ euen for the least vaine and sinnefull thought or imagination yea for healing their infected dead nature Secondly that euery one must be humbled mourne and with sighes craue pardon for such thoughts and for their naturall inclination to sinne Thirdly all Christians stand bound not onely to take care and heed of their words and workes but euen of their thoughts and desires for there must a Conscience be made not onely of what men speake and doe but what men thinke and desire Fourthly it serues to
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words 〈◊〉 Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
the 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
lewde liuers and Idolatrous See Rom. 1. 20. 21. 22. c. Ephe. 2. 1. 2. also chapter 4. 18. 19. c. Tim. Yea but in the 2. of the Romanes Paul sayeth that they did the things of the law by nature Silas True if we respect the outward discipline and gouernment of the common wealth for they commaunded and rewarded many vertues they forbad and punished many vices as theft murder adultery c. but tonching their priuate life they were for the most part very virious and enemies to all honesty resisting Christ his Gospel and Apostles And this is that which is meant here euen more then is sayed that they followed not that is they fledde from it and abhorred it and stroue against it Tim. What doctrine from hence Silas First wee learne that all men before grace are vnrighteous and thereby guilty of wrath Secondly that in mans will naturally there can be no power to moue him to that which is good for it carries him directly to that which is against the law much lesse can men before grace merite excongrue Thirdly that faith touching the beginning of it is in no wise frō man himselfe for it is giuen for we can make ourselues no more able to beleeue then wee can make ourselues to liue for wee liue to God by saith and till then wee are dead Lastly from hence wee learne that predestination is a most powerfull thing because it brings to a calling to faith to Christ and to saluation euen those which thinke vpon nothing lesse nay euen those which doe striue against it as these Gentiles here named and the theefe on the Crosse and Paul and Manasses and innumerable others Tim. What vse is to be made of this last point Silas It teacheth vs that neyther willing nor running purpose nor endeauour can get a man to bee a beleeuer though men must doe their parts yet all depends vpon the grace of God which wee see euen without any labour conferreth grace and righteousnesse there where God pleaseth to giue it Secondly it 〈◊〉 great sinners and helpeth them against despaire because neyther multitude nor greatnesse of sinnes nor long continuance in them nor all the power of Sathan shall hinder the conuersion of any who belong to Gods election Thirdly it stirreth vp the godly to consider whence they haue all graces which they inioy namely from Gods eternall and powerfull mercy which serueth both for humbling them and mouing them to hearty thankfulnesse Tim. What is meant by attaine Silas To apprehend lay hold on and receiue some thing giuen Tim. What signifies righteousnesse Silas That perfect iustice of Christ which hee wrought in his owne person by his owne sufferings and doings which consistes in remission of sinnes and imputation of his obedience See Rom. 3. Tim. But is not this absurd that the Gentiles which were vnrighteous should receiue righteousnesse Silas No because they had faith to receiue Christ who is the end of the law for righteousnesse to all that beleeue in him Rom. 10 4. Tim. But how can righteousnesse and vnrighteousnesse meet together in one person Silas Very well the righteousnesse of faith may bee found in him who wants the righteousnesse of workes howbeit when the righteousnesse of faith comes a mans owne vnrighteousnesse is done away as touching the guilt of it and the Spirit begins a righteous life in them that they may in some measure thinke and do righteous things Tim. What doctrines are wee to gather from these last words Silas That the righteousnesse of Christ and the gift of faith doe differ the one from the other for faith is wrought in vs by Gods guift as a hand to take it the righteousnesse of Christ stickes in his owne person as in the subiect purchased by his death and obedience Also this is perfect appeasing Gods wrath the other is vnperfect needing Gods pardon Secondly from hence wee learne that seeing the iustice of Christ is receiued therefore it is bestowed as a free gift not by merite of works Thirdly we learne that the iustice whereby we are righteous before God is no inherent quality in our selues because it comes from without vs namely from Christs obedience imputed to faith faith finds none in vs but borrowes of Christ. Tim. What is the vse of this last point of Doctrine Silas It confutes the Papists who seeke perfect righteousnesse by their owne works proceeding from faith Secondly it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it as a poore begger an 〈◊〉 from a bountifull rich king Tim. What other thing learne we hence Silas Heere is a notable place to prooue that all elect finners are iustifyed by grace euen by faith in Christ without the workes of the Law for it was giuen to the 〈◊〉 who had no good workes onely because they beleeued Lastly such as are endued with a liuely faith may thereby be certaine of their owne election iustification and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified and hee that is iustified knowes that he is elect and he that is elect must needes be saued because Gods decree is vnchangeable Therefore hee that once knowes his owne faith may thereby be confident and sure of eternall life according to the tenour of the Gospell euery where promising life euerlasting to faith therefore to him who can truely say I beleeue the truth wil tell him thou art iust by Christ and must liue for euer with him The certainty then of election is no where to be found but in the Gospell DIAL XX. Verse 31 32. But Israel which followed the Law of Righteousnesse could not attaine vnto the Lawe of righteousnesse Wherefore because they sought it not by Faith but as it were by the workes of the Law Tim. VVHat is the summe of this Text Silas It containes the second part of Pauls answere vnto the question mooued in the thirtieth verse it consists in two things First in a proposition which is this that the Iewes though they followed righteousnesse found it not The second part containes the Reasons heereof which bee two the one is because they sought it not by faith the other is because they sought it by workes Tim. What is meant heere by Israel Silas The Iewes who descended from Iacob who was called Israel Tim. What is meant by the Law of righteousnesse Silas The righteousnesse of the Law or those righteous workes which the Law prescribeth to be done perfectly and promised life to the doers of them Tim. What signifieth followed Sil. An earnest desire endeauor to do those workes it is a speech borrowed from such as run in a race which striue hard to come to the goale So were these Iews verie zealous of the Law to keepe it Acts 22 3. and as Paul witnesseth of himselfe Phil. 3 6. Tim. What is meant by not attaining Silas It is a speech borrowed from
the defect not vsing thē at al or in the excesse vsing them intemperatly may and doth deserue damnation and will certainly draw it vpon the heads of all such which repent not of their immoderatenesse about these externall thinges yet a man doth not please God or shal be saued because he eateth Fish rather then Flesh and drinketh Beere and not Ale Tim. Shew vs what vse Christians are to make of this doctrine Silas It serues for confutation of the Manichees affirming some meates in their owne nature to bee euill as Flesh Egges Milke and Wine saying of Wine that it is the gall of the Prince of darknesse dishonouring the Creator and 〈◊〉 this Text which plainely faith The Kingdom of God is not meates Also the 〈◊〉 their 〈◊〉 fellowes who defend that it were as good to eate and deuoure a soule as to eate things that had bloud and life These put sinne and damnation in meats euen directly and so do the Papistes indirectly and by necessarie consecution For whilst they doe auouch in worde and writing that howsoeuer no creature is impure by creation but so confesse all to bee good which God hath made yet that to eate flesh or white meates at certaine time as Lent Ember Weekes Fasting daies c. is a matter against Religion displeasing to God yea a mortal that is in their construction a heynous sinne and no lesse fault then to kill a man holding them for best christians which doe put most Religion in abstinence from meates which they reckon as a thing not acceptable alone but meritorious and satisfactory to Gods Iustice both for themselues and others all vpon this pretence to tame the flesh which in the meane time they pamper with manifold delicacies great prouokers of lust What is this else but to fulfill the prophesie of the Apostle 1. Tim. 4 2. in hypocrisie and coloured wordes to make all meates vncleane at some time and to some men at all times as if meates were the Kingdome of God or if the kingdome were to be won or lost by meates or drinkes Tim. What other Lesson from these words Silas That meates and whatsoeuer other indifferent things are more slight then that Christians ought to contend about them for seeing they are no parts either of Law or Gospell what reason haue Christians to dissent for them Indeed for such things that please or displease God as precepts of the Law promises of the gospell faith and obedience towards God we are strongly to stand and earnestly to contend for such things Iude 3. whereof we haue Paul for example Galat. 2 11. What may wee iudge then of those Papistes and Protestants which chafe and fret for neglect of a humane Ceremony being colde and carelesse about Christian duties tything Mint and Annice and neglecting greater things of the Law stumbling at strawes and leaping ouer blockes Also what folly to make such adoo about titles precedencie and such other toyes as if Heauen did lye vpon it This very distinction of things vnnecessary to the kingdome and necessary well and duely considered would cut off diuision and debate among brethren who howsoeuer there may be some reason for differences about the inheritance and their fathers goods yet for chips and feathers to contend may argue lacke of wit or good will or of both DIAL VIII Verses 17 18 19 20. But righteousnesse peace and ioy in the holy Ghost For whosoeuer in these things serueth Christ is pleasing to God and approued of men Let vs then follow c. Tim. WHat doth this text containe Silas First the condition or parts of Christs kingdom which consisteth not in meates or in other externall things bur in things inward and spirituall to wit righteousnesse peace and ioy such as come from the Holy-Ghost and are not carnall nor can bee lost verse 17. Secondly a reason from the effects thus In these things we serue Christ and please God but the kingdome of God doth stand in seruice of Christ and pleasing of God therefore righteousnesse peace and ioy are necessary to the kingdome and not meates verse 18. Thirdly a conclusion that sithence peace is one part of religion and of the kingdome therefore by all meanes Christians are to imbrace that and to put away strife about other vnnecessary things verse 19. But least wee should thinke that euery kinde of peace should bee followed hee adioyneth thereunto edification verse 20. An edifying peace is to be followed and whatsoeuer belongs to it as charity forbearing concord forgiuing one another meekenesse and all other furtherances of peace be diligently to bee sought for Vnto this edifying peace there is set against it as opposite destroying contention Fourthly an answere vnto a secret obiection But seeing all meates are pure created and granted of God as lawfull to vse why should it not be good for me to eate of all meates whatsoeuer become of other men Not so saith Paul for though al meats be good yet they bee not good to him which eateth with offence to his brother verse 20. Tim. Now expound and tell vs what is meant by righteousnesse peace and ioy Silas Righteousnesse signifies iustice imputed or of the person beeing absolued from sinnes and accepted righteous through faith in Christ. Secondly inherent iustice righteousnesse of workes or that which the Scripture calleth sanctification or holinesse of life begun in such as are iustified by faith Peace signifies inward peace of conscience quieted in respect of reconciliation with God and remission of sinnes also outward concorde with the brethren this beeing a fruite of inward peace of the soule as that followeth iustification by faith Romanes 5 2. By ioy is vnderstood the sweete motion of a Christian soule cheered vp and made glad partly by present sence of Gods loue shed into the heart and partly out of hope of the reward to come Rom. 5 3 5 6. Of this ioy Christ saith it is not taken away Iohn 14. And Paul that it makes ioyous in tribulation Rom. 5 3. Of these three ye may reade at large before namely in the Dialogue vpon the beginning of the fift Chapter The Holy-Ghost is added here both to note the efficient cause of Christian righteousnes peace and ioy also to distin guish Christian righteousnes peace and ioy from that which is worldly and carnal grounded vpon earthly thinges and being also vnconstant Tim. What is the doctrine from these words Silas That things which be necessary to the kingdome that is to religion and saluation they bee spirituall and inward things such as by the Holy-Ghost are wrought in the soule as namely iustification by faith peace of conscience ioy in the Holy-Ghost which is not so to bee taken but that charity repentance godlines meekenes patience temperance truth goodnesse fidelity c. doe belong to the kingdome But these three are heere named as chiefe and cause or ground of the rest which bee vnseparably linked to these For iustifying faith
comfort the more feeble members Tim. What is the vse to be made of this lesson Silas First to exhort the strong as they desire not to misse of the right end and vse of their guifts in all meekenesse and loue to accommodate themselues to the more ignorant to instruct and amend them Also it warnes the weaker not to looke that others do condescend and yeeld vnto them further then will tend to their good and edification eyther to bring them to Christ if so be they strayed from him or to confirme them in his faith and religion if they stand and abide in the truth Tim. Come to the argument taken from Christs example verse 3. What is meant by not pleasing himselfe Sil. Heere is an ellipsis it would be supplyed thus not himselfe but vs and not vs but his Father The meaning is he spared not himselfe to doe good to others hee refused no shame nor smart to procure vs eternall case and glory being in his estate poore in his name reuiled rayled on in his body whipt pierced wounded crucified in his soule filled with anguish sorrow heauinesse astonishment horror he being Lord of all yet seruant to all most blessed yet made a curse for sinners This was foretolde in Psalme 69. 9. which to bee well fitted to Christ appeareth by comparing this text with Iohn 2 17. By rebukes or blasphemies are meant not onely reprochfull words cast vpon God which no lesse greeued Christ then if they had beene laid vpon himselfe his Fathers contumelies were as greeuous to him as his owne but by a Synecdoche of the part one hainous sinne of blasphemy or reproch is put for all kinde of sinnes which are so many contumelies reproches and ignominies against the maiesty of God these all fell vpon Christ by the eternall decree of his Father who so appointed it 1. Peter 1 20. and the voluntary obedience of the Sonne so willing to haue it so submitting to his Fathers pleasure and command Phil. 2 8. He had al the sinnes of all the elect in the world laide vpon him alone that he as a common pledge and surety might beare them and by bearing be made a propitiatory sacrifice to purge them and satisfie Gods iustice for them as it is written Esay 53 4 5 6 7. The iniquities of vs all were laide on him also Iohn 1 29. This is the Lambe of God that taketh away the sinnes of the worlde also Iohn 10 15. Hee laide downe his life a ransome 1. Pet. 2 24. He bare our sinnes c. which is all one with our text verse 3. The rebukes of thee sell on me Tim. What is our doctrine from hence Sil. That Christ in Scripture is set out not only as a redeemer but as an example of good life as of beneficence 2. Cor. 8 9. Of forgiuing trespasses Ephe. 4 33. Of mutuall loue Ephe. 5 23. Of a free and constant confeision 1 Ti. 6 13. and 2. Tim. 2 8. Of suffering the Crosse Heb. 12 2. Of fidelity in his function Heb. 3 2. Of meeknesse 1. Pet. 2 21. and 3 18. Of lowlinesse Phil. 2 5. and in our texte of patience and charity in bearing reproaches Our Lesson then hence is that it is Christians duty to treade in the steps of their Sauiour Christ and walke as hee gaue example 1 Iohn 2 5. For we are vn worthy to bee counted Christians if we professe him in name and bee not like him in workes If he be our Lord indeede like worthy seruants we must striue to do as hee giues vs example Iohn 13 15. Tim. What Vse to be made of this point Silas This reprooues such as wil protest they beleeue in Christ and are his seruants and followers yet do not conforme their actions after his patterne neuer thinking to liue as Christ liued forgetting and neglecting such a perfect and noble president to whome the more nearer men do come in holinesse and loue more like they be to God and neerer vnto perfection Also it condemnts such heretickes as made of him but an exemplary Sauiour to giue vs example to liue so as we may at last come to saluation For he is so to vs a patterne as hee is our Highpriest too he suffered and by his paines and death redeemed sinners giuing himselfe a price his bloode a ransome to set free such as were vnder sinne death and Satan By our Text it is plaine that then hee became an expiation to cleanse our greatest sinne euen our blasphemies not lesser sinnes onely when hee also shewed foorth a worthy example of louing and patience who being creator and King of glory yet bare so much and heauy things would teach vs beeing his seruants and creatures to beare a little and some smaller matters in our neighbour Let vs shame with our mouth to cal him Lord and our Redeemer except we finde our hearts willing to do as he hath done Nor euer let vs looke to haue him our Sauiour except we make him our Sampler DIAL II. Verses 4 5 6 7 8 9 10 11 12 13. For whatfoeuer things were written afore time were written for our learning that we through patience and comfort of Scripture might haue Hope Now the God of patience and consolation grant you to bee like minded one towards another in Christ Iesus that yee may with one accord and one minde glorify God euen the Father of our Lord Iesus Christ. Wherefore receiue ye one another as Christ also receiued vs vnto the glory of God Tim. SHew what be the parts of this Text then interpret the words of euery verse seuerally with the Doctrine and vse of them Silas This Text containeth first a secret obiection with the answere The Obiection is thus Yea but the place in the Psalme belongs to Dauid or Christ and not to vs. Vnto which hee aunswereth that it is a bad consequence For it so concerneth them as it was deliuered to writing for our learning also Secondly a petition vnto God for vnity or agreement in doctrine and wils verses 5 6. Thirdly the first exhortation in verse 1. is rehearsed with the two Arguments from Christs example verse 7. which example is applied first to the Iewes verse 8. then to the Gentiles verse 9 10 c. whose vocation is proued by many Oracles of Scripture vnto verse 13. Tim. Now returne to verse 4. what is meant by thinges written afore time and to what Vses serue they Silas The Books of the old Testament Moses Psalmes and Prophets The vses to which they were ordayned are particularly many but generally two First doctrine or learning which is the foundation or roote whereon the other fruites do rest and grow Secondly life or practise of manners as patience by which Christians in their warfare and wrestling against their enemies are armed and enabled to endure without being broken in minde or fainting through euils The next is Consolation which stayeth their mind in the full confidence of Gods assistance and a good
Secondly that they violated the Law of nature in respect of duties to God and Men by vngodlinesse and vnrighteousnesse Thirdly that they were punished of God mightily Wrath from Heauen Tim. Begin with that part ye named last because it is first mentioned in the Text. What is meant by Wrath is there any such passion of anger and wrath in God Tim. In holy Scriptures Wrath Anger bee otherwise attributed vnto men then vnto God For it is in men properly as it is a perturbation of the minde inflaming or stirring vp to Reuenge Wrath in his proper acception is an appetite or desire of reuenge for some contempt or hurt done or supposed to be done to our selues or others whom we affect When men see themselues neglected or wronged straight way they are moued to take vengeance on the party thus it is in Men the truth whereof appeareth in Came Esau Achab c. whereas in God wrath is no affection but a iust act of God punishing wickednesse or the punishments themselues of warre famine pestilence sicknesse c. inslicted for iniquity so it is vsed in this Text. For it is here set against righteousnesse of God spoken of verse 17 which as wee haue saide signifieth both his mercifull goodnesse freely bestowing Iustice and life eternall vpon beleeuers and also Iustice or life giuen and bestowed graciously Therefore by wrath we must vnderstand both his indignation reuenging impiety and the Reuenge or paines themselues according to the Hebrew phrase Now this wrath is saide to be Reuealed that is to be declared by examples and by experience testified For howsoeuer sundry wayes Gods wrath bee Reuealed against sinne as by the light of nature euerie mans Conscience naturally accusing and tormenting him for euill doing Rom. 2. Secondly by the Gospell whose voice is not only Consolatory speaking pardon and life vnto beleeuing offenders but Comminatorie threatning death eternal to impenitent persons and vnbeleeuers as Mat. 3 10. Luke 13 3. Ioh. 3 18 36. Thirdly by the Law whose office is to reueale wrath and the curse against euery transgression Deut. 27. v. last Rom. 4 15. yet our present text would bee taken of that daily experience which witnesseth that God is wrathfullie displeased with the worlde for sinne and euen at that time when the Apostle wrote there were greeuous miseries of sword plague and famine abroad in the world Also it is plain by the verses following that Paul speaks of such iudgements as God had executed vpon all men for contempt of his Maiesty especially of spirituall punishments in hardning mens hearts and giuing them vp to vile lusts and a Reprobate mind Verse 24 28. Tim. What Learne we from hence Sil. Seeing sin prouoketh Diuine wrath it is necessary to take heed of it Secondly that this wrath appeareth most in spiritual Iudgements because they not only are tokens of wrath but deserue more wrath they are punnishments for sins past and encrease of more sinne Tim. What thinke ye that the Children of God haue their parts in Spirituall Iudgements Silas Yea as appeareth in the example of Adam Dauid Salomon and of many in our dayes which haue faln into some fits of dispaire also haue had the sinne punnished by Sinne as Paul affirmeth heere of the Idolatrous Gentiles Tim. In what sence may it be said that this wrath of God was reuealed From Heauen Sil. Howsoeuer men very learned and not a few haue drawne the sense of these words vnto the Heauens themselues which be instruments of wrath against such as contemne their maker as Ambrose some to the euill spirits which are aboue in the ayre to vexe by Gods appointment wicked liuers as Origen some to the second comming of Christ from Heauen to iudge the world as Theophylact others referre this to the vniuersality and large extent of his iudgements which were and shall be vpon all men vnder Heauen that do wickedly and on others to the euident declaration of his iudgement from Heauen as from an high and eminent place that they might bee most apparant vngainsayable as Martyr Beza Faius do think yet the best and fittest sense is by a 〈◊〉 to expound Heauen for God as Luke 20 5 15 18. and to oppose it vnto the fancy and opinion of Atheists Epicures and other prophane men which ascribe the punishmens that happen vnto men vnto chance and misfortune or to the malice of men or vnto the malignity of the starres and Elements or other inferior causes passing by the iustice of God and denying his prouidence in the gouernment of the world against which Paul affirmeth heere that the euils which be are scourges sent from God who though he may vse ordinary and naturall meanes for the plaguing of men yet himselfe is author ruler as it is euery where in Scripture testified of him that no euil cōmeth but frō him as in Amos that he createth darkenesse in Esay that hee sendeth the sword c. in Leuit. that hee rained Fire and Brimstone from Heauen on Sodom in Gene that he drowned Pharaoh in Exod. Finally it is God which deliuereth vp to vncleannesse and a Reprobate mind in this Chapter verse 24 28. The Doctrine hence is this that punnishments come from God as effects of his Iustice against sinne The duties whereunto it should prouoke men be First to beware of murmuring in time of calamity for this is to fight Gyant-like against God Secondly to be patient and contented because it is Gods doing for iust ends this is to submit vnto God Thirdly to sue and seeke first and principally vnto God for remouing calamities as Israelites in Iudges Nininuites in Ionas did Tim. What may we learne from this that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men Sil. Two things First by the order of words we learn that the breach of the first Table is more grieuous then the breach of the second Table Secondly seeing it is against all therefore there is no sinne how little soeuer that can escape punishment Thirdly by vsing the abstract rather then the contrete we learne that Gods anger is not against men themselues but against their wicked deeds principally Tim. Whereof did this admonish vs Sil. To make conscience of small sinnes Secondly it reproueth such as thinke themselues safe because they haue no great sinnes whereas vengeance is due to euery disobedience Tim. What is heere meant by Truth Sil. The remainder of light which since the fall of Adam is in euery mans Conscience to shew him what God is most good bounteous iust and mighty how he is to be worshipped by louing and fearing him aboue all and what is right and what is wrong what good and what euill for these things euen naturall light doth teach euery man Tim. What is the nature of this truth Sil. It delighteth and desireth to expresse it selfe that is it would come forth and appeare in our workes it abhorreth to be smothered and imprisoned
doe not vse their knowledge well they are much more without all excuse and defence because they haue a better and a greater knowledge for vnto the law of nature they haue ioyned the Lawe of Moses and the Doctrine of the Gospell where GOD giueth much there hee requireth much and asketh much of them to whome hee committeth much DIAL XII Verse 21. Because that when they knew God they did not glorifie him as GOD neither were thankefull but became vaine in their thoughts and their foolish heart was full of darkenes Tim. ERe we deale with the drift and interpretation of this Text speake something of the connexion with that which goeth before and of the Apostles method Sil. The Apostle rendreth a reason why the Gentiles were without excuse as if he should say they haue no place of defence for ignorance because they had a knowledge of God yet they honoured him not as was comely but offered vnto him rather a doubble iniurie For first they denyed vnto him his due worship which consisteth in glorifying God and giuing him thankes in both which they fayled Secondly they violated and hurt his Maiesty by putting vpon him false worships and by their wicked manners whereof a Bead-roll and Catalogue is afterward rehearsed Tim. What is the drift of this Text which wee haue now in hand Silas To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship that is of vngodlinesse which did appeare in this that they did not glorifie God according to that knowledge they had of him nor were thankefull vnto him according to that goodnesse which he had bestowed on them Tim. Seeing we finde of wicked men recorded in Scripture that they know not God Ps. 95 10. in this Chap v. 28. How isit to be taken that heere Paul sayth They knew God Silas There is a contemplatiue bare and cold knowledge which not changing the minde nor appearing in actions maketh men neuer the better and this knowledge the vngodly haue But Scripture denyeth vnto them that effectuall knowledge which mooueth stirreth the heart to Godward to put confidence in him to bee gouerned by his will delighting to expresse it selfe in good workes This onely deserueth the name of knowledge and not that other which is ydle dead separate from study and care to giue vnto God his glory by submitting to his pleasure Tim. What thinke you to be meant by the glorifying of God and by Thankesgiuing is there any difference betweene these two be they not all one and what may they import if they bee diuerse Silas Some take them to bee one and the former to bee opened by the latter But the distinctiue particle Neither sheweth them to be distinct things one from the other By Glorifying is vnderstood an inward reuerent opinion of God to thinke honourably of his Nature properties Mercy Wisedome Iustice c. of his workes and benefits also to render vnto him the worship due to him Thansgiuing comprehends a due acknowledgement of his benefits with a gratefull mention of them also with desire that others shoulde take notice of them to magnifie and praise his name with vs. Now the Gentiles are heere to bee blamed that they did neither the one nor the other God being the end and marke whereunto all things tend the beginning or fountaine from whom all good thinges flow wherof the Heathens were not ignoraunt yet by their knowledge they were prouoked and brought neyther to glorisy him nor to praise and thanke him Tim. What instruction may we take from hence to our Edification Silas See the answere in the other Booke in the last line of the Page Tim. What may be our instruction from hence Silas That the knowledge which we haue of God his properties should lead vs to glorifie him whereof the reasons be because else it were in vain and frustrate and we were better to bee without it then not to haue the right vse of it Tim. By what comparison may this instruction bee declared and 〈◊〉 forth Silas As our knowledge we haue of men doth serue vs to some vse to helpe vs to content and please them so the knowledge we haue of God should lead vs and further vs to the honouring of him For the knowledge we haue of his wisedome should work in vs obedience and patience reuerence His goodnesse being known to vs should engender in vs Prayer Loue Confidence and Thankfulnesse Also his power and truth shoulde prouoke vs to trust in him and to depend vpon him Also vpon the knowledge of his Iustice we should bee mooued to feare him His holynesse should driue vs from sinne to liue in purity and vprightnesse as we may resemble God and be like him Tim. Are not these things better known to Christians then to the poore Heathens Silas They are so for the wisedome power and goodnesse of God more appeareth in the worke of Redemption then in the Creation the Scripture doth more clearly reueale God and our dutie then the book of the Creatures could do Tim. What followeth of this Silas That we are so much the more bound to glorifie God and the more to be blamed and punished if we do not For God ought to be worshipped of vs more carefully the more excellent knowledge wee haue of him Tim. What is the other fault that the Heathen are charged heere withall Silas The sinne of vnthankfulnesse which is odious to God and man This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny vnto Starres to their owne wisedom forgetting that God did guide and rule all things by his most wise and iust prouidence Tim. How many wayes may men shew themselues vnthankfull Silas Very many wayes First by vtter forgetfulnes of God the fountaine of all good Secondly if men do remember him yet faile to mention and praise Gods goodnesse Thirdly if they mention it of selfe-loue that it might be thought that they are great with God Fourthly if in words men do praise him and in workes dishonor him Lastly if they part his honour betweene him and his creatures as these Gentiles did Tim. Wherein consists true Thankefulnesse Silas In these three things First in ioy of heart reioycing at the feeling of Gods goodnesse Secondly in profession of his holye name before men prouoking them to extoll him Thirdly in an earnest desire care to please God by doing his will Tim. What Reasons are there to mooue vs vnto Thankefulnesse Sil. First it is commanded of God Psal. 50. Secondly it is a part of his seruice 1 Tim. 2. 2. Thirdly it tendeth to his honor to be acknowledged disposer of the world Fourthly it is due to him and without wrong cannot be kept from him Fiftly it ioyneth men with Angels whose worke in heauen is to praise and thanke God Sixtly it is a duty that continueth in heauen in the next life after this Lastly it is the recompence that God looketh for
vncleannesse with beasts Sodomitry which is an vncleannesse betweene them of one sexe Tim. Why is it called Sodomitry Silas Because the Sodomites are the first we reade to haue committed this sinne also they were outragious in the committing of it Gen. 19 4. 5 6 7 c. Tim. When be sayde they receyued such recompence as was meet what was this to say Silas That God did punish dolaters to shew his iustice and he did it with a fit punishment to shewe his wisedome This place plainly proueth that in sin there is something which God worketh and not suffereth only Sinne hath three things in it First a motion or action on which as it is such is of God in whom we all moue and liue and haue our being Secondly the naughtines of the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is from our selues Satan not from God as a Waggoner when he strikes a lame horse is cause of his moouing but not of his halting which commeth from imperfection in the beast The third thing is Anti-iustice the recompence or retribution for former offences this is from God as Author for it is iust with God to render to men after their workes good to them which do good and euill to such as do euill here we haue the end wherefore God deliuereth to vacleane and vile lusts that by order of Iustice he may repay sinners their due Tim. If there be a diuine Iustice then it must needes bee ill with wicked men and wel with good Silas True it must be so for so Iustice requires which giueth to euery man his due but because this doth not alwaies appear to be so this proues that there is a iudgment to come 2 Thes. 1 4 5 6. Tim. What learne we by this Silas That it behooueth all men to feare sinne especially not to lye in any sinne because there is a most wise and iust God to reckon with vs. Tim. What are wee taught by the fitnesse and meetenesse of this punishment Silas That there is infinite wisedome in God to allot paine and iudgement answerable and like to their sin This should serue to encrease the feare of offending God who knoweth how to fit sinners their payment correspondent to their fault and to proportion the punishment to the sinne drowning Pharaoh in Water who caused the Israelitish Children to be drowned and striking that hand of Ieroboam where with he would haue stricken the Lords Prophet And worthily giuing vp these Idolatrous Heathens to dishonor their own selues with most base lusts and deeds because they had dishonoured God by giuing his Godhead and worship to most base ignominious creatures DIAL XVI Verses 28 29. For as they regarded not to acknowledge God euen so God deliuered them vp to a Reprobate minde to do these thinges which are not conuenient being full of all vnrighteousnes fornication wickednesse couetousnesse maliciousnesse Tim. VVHat is the drift of this Text Silas Generally to conuict their guiltinesse and to shew what need they had of the grace of Christ but especially to lay foorth the equity of Gods iudgement against Idolaters The equity of God is this that as they did not iudge it right to render vnto God his knowne worst ip so God in his Iustice tooke all Iudgement from them that they should not know what was conuenient and good for themselues nor equall and rightfull toward their neighbor as henceforth he sheweth at large Tim. What is meant heereby That they did not acknovvledge God Sil. Two things First that they had not God before their eyes Secondly that they thought God had nothing to do with their matters for they neglected God and ran into his displeasure being led to do euill by forgetting God to bee witnesse and iudge of all men Moreouer that they neglected God yea and derided the true knowledge of God preferring their owne inuentions and so their sin was not of simple ignorance but of wilfull blindnesse Tim. What lesson was giuen vs heere Sil. That it is a good meanes to preserue vs in well doing if we consider that Gods eye is euer vpon vs to note and obserue vs and our doings and that it is a grieuous fault to scorne the true knowledge of God Tim. What is heere meant by a Reprobate minde Sil. Not persons reiected and reprobate of God for diuers of these were elect ones but such a minde as is destiture of iudgement and voide of common reason taking euill for good and good for euill also passiuely a minde reproued and disallowed both of God and all good men Tim. Doe ye not thinke some elect to be sometimes of a Reprobate mind Sil. Yes surely before their calling as Paul Manasses and the Theese vpon the Crosse and they spoken of 1 Cor 6 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind but contrariwise some of them haue had a Ciuill mind guiding their actions according to reason together with great shew of godlinesse for a time as Iehu 1 Kings 10 29. and Demas 2 Tim. 4 10. and Iudas Math. 26. Tim. What should this teach vs Sil. Charity to hope well of all Secondly patience to beare with all men in the spirit of lenity so long as there is any cause of hope Thirdly wisedome to discerne of mens mindes by their workes and actions Tim. What difference do ye put betweene a Reprobate mind a Ciuill mind and a Religious mind Sil. The Reprobate mind doth neither feare God nor reuerence man and regardeth neither right nor wrong The Ciuill mind regardeth man but doth not reuerence God The Religious mind both feareth God and reuerenceth man dooing good and auoyding euill of Conscience toward the commandements of God Tim. What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp by the reuenging hand of Gods iustice flinging them as it were from an high Rocke into a deepe downefall and pit of vices Silas Three things First how corrupt and miserable mans nature is without Christ being a very sinke and Sea rather of most vgly loathsome sinnes and vices Secondly we learne how many enemies we haue to fight against euen so many as there be corrupt lustes Thirdly how much we are beholding to Christ for pardon of sinne and grace of new birth whereby so foule and inumerable vices are couered and cured Fourthly we may learne to detest all appearance of Idolatry which God doth so seuerely punish by giuing vp to such filthy sinnes as so many Tormentors Tim. What was noted heereby that they are saide to be full of all vnrighteousnesse the first effect and fruit of their reprobate mind Sil. That corruption is spread into and ouer the whole nature of all men before their conuersion Secondly that our life is thereby stuffed and ouer-laden or fraught with vices of all sorts which arise and spring out of that Fountaine of naturall corruption Tim. What is meant by vnrighteousnesse Sil. Not a peculiar
the example of our first Parents whose marriage God their Father made Secondly by the example of Isaac Iacob Sampson who were ruled by their Parents in their matches Thirdly by 1. Cor. 7. Fourthly Children are more in power of their Parents then their other goods Fiftly by the Law of Vowes Num. 30 4 5. for if a promise made of a Childe to God is of no force when parents dissent much more may parents breake the promise which their children shall make of themselues to other men Lastly Marriages made without consent of Parents are against the Law of Nature and of the Lord are commonly accursed of God Tim. For what reasons is disobedience to parents to be loathed of all Christians Silas First it is against the fift commandement which saith honour them Ephes. 6 1. Secondly it is against the Instruments of our life education and learning Thirdly it is against thē which bear the image of Gods authority Fourthly it bringeth many curses as short life to disobedient Children Hee that despiseth his Mother saith the Wise man the Rauens shal pick out his eyes Prou. 30 17. Also Absolon came to a fearfull end being a disobedient Childe DIAL XX. Verse 30. Without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased Mercilesse Tim. WHat do yee meane by those that are vvithout vnderstanding Sil. Such as haue vnderstanding and cannot vse it but deale as men voide of reason and counsell vnaduisedly and headstrongly following their passions These men breake the rule of the word which chargeth vs to walk wisely Secondly they are vnlike vnto God who doth all his things by wisedome and counsell Thirdly they purchase much woe to themselues thorough their foolish and rash dealing Fourthly they disgrace their persons their actions and oftentimes their profession through foolishnesse Tim. What Lesson was then giuen heere Sil. That wee vndertake nothing without good and due deliberation Establish thy thoughts by counsell sayeth Salomon in his Booke of Prouerbes Tim. Who are these Couenant-breakers Sil. They who will abide by no Couenants Leagues or promises further then it is to serue their turn These men they are vnlike to God who is faithfull in all his promises Secondly they shal neuer come into the lords Tabernacle Psal. 15 1. Thirdly they are enemies to humane society the band whereof is fidelitie and truth Fourthly they bring forth a fruite of the flesh Gal. 5 20. and breake the Law in a maine point Math. 23 23. vnder these be meant all which deny things committed to their trust or deceiue trust put in them Tim. How many manner of Couenants be there Silas Two Religious and Ciuil Of ciuil Couenants there be two sorts First publicke for publicke duties in respect of a place Secondly for priuate duties in respect of priuate Callings Tim. How else deuide ye couenants Sil. Nationall betweene Countries personall betwixt particular persons Tim. What do ye call naturall affections Sil. Such as be amongst them of one bloud and kindred as betweene parents and children husbands and wiues kindred countrey heathens yea Christians also voyde of these Tim. What doth it differ from humane and Christian affection Sil. Humane affection is that whereby wee embrace all men as men naturall affection is that whereby wee imbrace them which are neere vnto vs by bloud Christian affection is that whereby we loue good men because they belong to Christ. Tim. Who are they that can neuer be appeased Sil. Such as being once offended will neuer bee reconciled againe also such as can agree with none nor brook the conditions of others these men they are contrary to God who is ready to bee appeased Secondly they make God their enimie who hateth such as are enimies to peace yea reiecteth all their seruice done to him as abhominable See Math. 5. 23. 24. 25. Tim. Who are mercilesse men Sil. Such as cannot pitty any man but are cruell fierce hard-hearted Tim. What reasons to driue vs from mercilesnes Sil. First it is against Gods commandement and nature Secondly it maketh men also to bee mercilesse to vs because wee cannot pitty them that are in misery the Heathers were full of cruelties as also the Turks in their wars shedding the bloud of men women and children without all pitty casting men to beastes and causing men to kill one another at sword playing Concerning the forenamed sins which are 23. in number we are generally to obserue these few and short notes First that he first setteth downe one worde vnrighteousnesle which comprehends them that follow as kindes and parts of vnrighteousnes Secondly that they are here to be considered not simply as sinnes or causes of sinnes but as effects and punishments springing from the root of Idolatry Thirdly that he nameth not all the branches of iniustice to men see more Gal. 5. 19. 20. Col. 2 8. but the most principall and such as then reigned most amongst the Heathens Fourthly that though an imputation bee here laid vpon al the Heathen who are vniuersally blamed without exception because few among them liued ciuilly and all were by nature giuen to them yet no doubt all were not alike guilty and further howsoeuer all these sins were not found in euery one yet all were guilty of some one or more of them Moreouer he doeth accuse the Romanes directly to bee faulty in these transgressions but indirectly framing his speech vnder the persons of others to decline enuy letting them rather see in the mirrour of other mens liues what themselues were by nature then plainly charging them to do such things Lastly there is a great difference betweene godly Christians and prophane Heathens in respect of these vices which howsoeuer Gods regenerate children may fall into some of them of frailty and by strength of temptation yet they are not giuen wholy and for euer ouer vnto any of them nor bee full fraught with them DIAL XXI Verse 31. Which men though they know the Lawe of God howe that they which commit such things are worthy of death not onely doe them but fauour them that doe them Tim. WHat is the purpose of this Text Sil. To she we the wickednesse of mens hearts how far it goes where it is not restrayned that is not onely to doe great euils but to like praise them who are euill doers wherein he doth more amplifie their guiltines because they were not onely committers of euill but sauourers thereof Tim. What is meant by the iudgement of God and how did the Gentiles know it whence 〈◊〉 they their knowledge of it Sil. By iudgement or righteousnesse of God the morall law often commandements is not vnderstoode because this was neuer giuen but to the Iewes and that which hee speakes of death declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God whereby he doth repay good to them which do good and euill to them who do euill life to the righteous death to the sinners This
iudiciary law is called iudgement or iustice because by the immutable order of iustice it is requisite that rewards and paines be repaied to men as recompence of their workes It is tearmed the iudgement of God because it doth not belong to God as a contingent effect of his free will which he may doe or not do as he will but as a naturall attribute is in God and by him vnchangeably expressed and executed 2. Thes. 1 6 7. Whereas the Gentiles are saide to know this iudgement the meaning is that they well vnderstood the law and iudgement of God to allot death to them which did such crimes and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment as whether God did inflict or for some time spared yet the doers of such things were worthy of death that is some kind of punishment tending to destruction euen of Hels destruction the Gentiles were not altogether ignorant as by Virgil and other Poets may be collected This iustice of God the Heathens knew by light of Nature Secondly by witnesse of their owne Conscience and by experience in the daily examples of diuine reuenge Hence Draco appointed death to the breakers of his lawes and Gentiles iudged Adulterers vnto death Gen. 38 24. Also the Barbarians Acts 28 4 bewray murtherers worthy to dye in their iudgement Tim. What death are they worthy of which doe such things against the Law of God imprinted first in mans minde then written in Tables of Stone Silas Both naturall death violent death and death eternall this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule it is to be suffered in Hell a Prison a Lake a place of darkenesse a depth in the company of the Diuell wicked Angels and Reprobate men and for euer without end infinitely without measure Tim. How is this paine and smart of this death shaddowed out in Scripture Silas By the similitude of fire and Brimstone the effects of this paine be weeping howling and gnashing of teeth this paine shall endure as long as God endureth euen euerlastingly Tim. What vse is to be made of this description Sil. First it should humble vs much to think that we deserue such an vnhappy condition Secondly it should make vs flye from sinne that hath pulled it vpon vs. Thirdly it should stirre vp a loue to 〈◊〉 Christ that hath himselfe suffered the paines of this death to free vs from it Fourthly it should moue in vs great pittie towards such as do lye in sin and be in the Highway vnto this death Lastly it should breed great carefulnesse to keepe others from sinning Tim. What sinnes are chiefely to be auoyded of vs Christians Sil. Sinnes against our knowledge because they giue greatest wounds to our conscience and so most trouble the peace of our owne hearts Secondly they draw after them the greatest downefall in this world which is the sinne against the Holy-ghost Thirdly they procure greatest wrath and punishment after this life Lastly they haue in them slat contempt and Rebellion against God Tim. May not Gods Children sinne after their knowledge Sil. They may and do as appeareth by Dauids praier Psal. 19 13. and practise Psal. 51. Also by the example of Adam Manasses Solomon and Peter but in these sinnes the godly differ much from the wicked for the godly fall into these sinnes seldom with a strife of heart against them in the doing and great griefe of heart afterwards as also encrease of care and watchfulnesse against new temptation but none of these things bee in the wicked but the quite contrary for they run headlongly and wilfully into euill and are without remorse and returning to God Tim. What is it to fauour those that do euill Sil. To consent vnto their wicked deeds with approbation this may be done many waies as by praising by counselling and perswasions by hiring and rewarding by defending by dispensing by pardoning or procuring pardons by concealing and hiding and by pleading for them also by silence and not reproouing or not punishing all these worthy of death Tim. How may their fault bee set out which fauour euill doers Sil. By the example of Arch-rebels which wil maintaine all that rise vp against their Prince This is an high pitch and degree of sinne and in a very dangerous case they stand who be risen to this height of iniquity especially in this light of the Gospell CHAP. II. DIALOGVE I. Verse 1. ¶ Thou therefore art inexcusable O Man whatsoeuer thou art that iudgest for in that same wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the selfe same things Tim. WHat is the purpose of this Text Silas The general purpose is to shew the guiltinesse of the Gentiles but especially to discouer reprooue a close kinde of sinners who tooke themselues to be righteous without fault because they reproued others and could not themselues be blamed of the world these sinners the Apostle telleth them that it is little helpe to them that the world cannot iudge them seeing they are iudged of their own Conscience and of God The text hath a reproofe in the first words Secondly a reason in the rest Tim. This indeed is the commonly receined opinion that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles which were more polliticke and sinned with more cuning neither doing openly nor allowing such grosse crimes as were mentioned before but taxing and condemning them both morally by precepts as did Cato Socrates c. and ciutlly by their lawes as Solon Lycurgus Draco c. Yet in secret and priuately did the same things Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge and contrary there vnto bad run into foule Idolatry against the first Table now taxeth such as abuse their practicke knowledge trespassing against their neighbours contrary to the knowne rules of common equity but what doe you thinke of the connexion of this Chapter with the former Sil. The first Particle of this Text Therefore doth well cleare it to me that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter so as he doth not take vp a reprehension of a new sort of sinners but goeth on still to conuict the same transgrcssors but with a new 〈◊〉 Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men to wit the wrath and punishment of God reuealed and executed vpon them whereof it followeth strongly that the Heathen by their works deseruing damnation could not thereby challenge Iustification Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience not from that particular morall iudgement
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
turned ouer to the Iustice of God For if men once come to this passe to bee cauillers against the knowne truth there is little hope of them their iudgement is peruerted and their heart filled with pride and obstinacy therefore to be auoided as Dogs or Swine DIAL VI. Verse 9 10. What then are we better then they No in no wise For wee haue before accused both Iew and Gentile that they are all vnder sinne as it is written There is none righteous no not one Tim. WHat is the drift of this Text Silas To prooue all men whether Iew or Gentile to bee alike sinners by the testimony of Scripture The words haue first an Obiection in the person of the Iewes Secondly the answer of Paul which takes from them occasion of glorying too much in their Auncestors Tim. What learne wee heereby that Paul putteth himselfe in the same ranke of sinners Silas The wisedome that ought to bee in Teachers by all meanes to mollifie their reprehension of sinners and namely by taking in themselues when they may do it with truth Secondly that there is amongst men a communion or incorporation of sinne Tim. Is not this contrary to the first verse where he saith the Iewes were better then the Gentiles And now he makes them both equall Iew no better then Gentile Tim. No for there he meaneth that the Iewes were better in respect of God and his benefits vppon them heere he maketh them equall in respect of naturall corruption beeing alike sinners by nature the Iewes had a preferment of fauour to be Gods peculiar people to haue his Law and Prophets but concerning their manner of iustification before God by faith not by works it was all one to Iew and Gentiles all being sinners Tim. What did he meane by all being vnder sinne Silas That all men are vnder the guilt and punishment of sinne which is a matter of such daunger as it were better to haue the whole weight of the world vpon vs then to bee vnder the burden of one sin because the wrath of God which is the heauiest thing in all the world doth hang and lye vpon sinne and sinners for euer Vnder which condition all men without exception that are but meere men do lye Iohn 1 8. Tim. Whereof doth this admonish vs Sil. First of the miserable condition of al mankinde through sinne Secondly it stirreth vp our mindes to thinke vpon and looke after a Sauiour Thirdly it doth teach vs to reproue others with compassion considering our selues be sinners and in the same case and condemnation Gal. 6 1. Tim. How doth he proue the guilt and condemnation of all men Silas By authority of Scripture Psal. 14 3. Tim. What learne wee from this Silas That al Diuine truth must be proued by Scripture because the Conscience is not perswaded of anie sauing truth till it heare God speake who now doeth not speake to vs but in his word onely Secondly hee speaketh to his Church in Scripture onely and his voice alone is sufficient to perswade all truth For the word of God is perfect Psal. 19 7. Tim. From what Scripture doth he fetch his first Authoritie Sil. From Psal. 14 3. There is none rigtheous no not one In these words all men be comprehended as it appeareth by the vniuersall particle None Also by doubling the deniall No not one That is none at all one or other Tim. But were not Adam and the Man Christ righteous Silas They were so but Christ was more then a man and Adam was righteous before his fall This sentence must be vnderstood of meere men such as they be since the fall of Adam as for Dauid Iob Zachary with other righteous men they are indeede called righteous but it was with vnperfect righteousnesse inherent or imputed to their Faith or by comparison as in Genesis 6 9. Tim. What is meant heere then by righteousnesse Silas One that is perfectly conformed to the will of God in all his thoughts wordes and workes without any fault or defect Of this sort of men there is not one to be found in all the stocke of Adam The reason is because al men are conceiued in sinne and after their new birth they haue sinne still dwelling in them Rom. 7 verse 14 15 16 17 18 c. Tim. But it is only mens actions that are not righteous the persons of the elect are alwayes righteous Silas This Text speaketh of persons no man again if persons bee righteous then the actions are not nor cannot be vnrighteous Tim. What followes of this Silas That all haue neede of the righteousnesse of Christ apprehended by faith that they may stande iust before Gods tribunall seate seeing all and euerie one be in their owne persons destitute of righteousnes nay full of vnrighteousnesse DIAL VII Verse 11 12. There is none that vnderstandeth there is none that seeketh God they are all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one Tim. VVHat is the drift of these Scriptures Silas To condemne all mankinde of sinne and therefore voyde of true righteousnesse wanting Christ who alone is the iustice of sinners Tim. Wherein doth the corruption of sinne appeare Silas First in the vnderstanding by ignorance Secondly in the affection by frowardnesse Thirdly in the actions by doing euill and leauing good vndone Or thus he accuseth the Iewes first of iniustice Secondly of blindnesse Thirdly of falling away Fourthly of deceite Fiftly of cursing Sixtly of cruelty Seuenthly of discord Eightly of prophanenesse Tim. Why doth hee say That all men are without vnderstanding Silas Because all men naturally doe lacke the true knowledge of God to Saluation euen as blinde men who for lack of eies see hot the Sunne though it shine neuer so bright and note that Paul setteth downe by negation what the Psalmist spake affirmatiuely keeping the sence though not the words by his Apostolike authority Tim. What was obserued here Sil. The pollicy of Sathan doing to all men as the Rauens do to the Lambs whose eies they first pick out when they will deuoure them Secondly the misery of man being in his most noble part that is his vnderstanding wounded and spoyled so as he perceiueth not the thinges of God nor can do 1 Cor. 3 14. Tim. Why doth he begin with the vnderstanding Sil. Because on this dependeth the whole life which cannot bee but euill when the minde is naught for ignorance is the mother both of errour Yee erre not knowing the Scriptures and of prophanenesse as it is written Ephe. 4 18. Tim. What learne wee from hence Sil. First to be humbled for our ignorance Secondly to pitty others that remaine still in ignorance being ready to instruct them and to pray for opening their eies Thirdly to thanke God for sound knowledge if wee haue any Fourthly to pray to God for an vnderstanding heart for wee haue it not by naturall instinct Tim. Why doeth he
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
because he is so man as he is God also Thirdly because he is appointed to bee the person that should reconcile mankind Iohn 6 26. Tim. Why is it added By his blood Sil. This may bee ioyned either with faith to shew whereunto it leaneth namely to Christ crucified or ynto atonement because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place to teach that without blood is no remission of sin but whereas Paul doth onely mention his bloud thereby he would signifie the whole entire passion of Christ by a 〈◊〉 Bloud a part being put for the whole Sacrifice of Christ which was the consummation of his obedience Tim. What doth this put vs in minde of Silas First of the fiercenesse of Gods wrath and his wonderfull Iustice against sinne in that he could not be satisfied but by the bloud of his onely sonne Secondly of Christs aboundant loue to vs and what loue we owe to him againe Thirdly it giueth much comfort vnto great sinners being afflicted in soule and humbled that such an vnvaluable price was laide downe for their sins Lastly it sheweth that the fauor of God is of very great worth more then all the world seeing it could not bee purchased but by a price greater then the world Tim. But what means haue we to apply the bloud of Christ to vs Silas Onely by faith by the power whereof wee vnderstand and beleeue that blood to be shed for vs vnto our full attonement with God And note that there be two meanes or Instruments of our redemption First without vs on Christ his part which is his death or bloodshed Secondly within vs on our part Faith DIAL XV. Verse 25 26. To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God Tim. VVHat is the drift of this Text Silas To expresse the cause or end for which God doth iustifie elect sinners which is the manifestation of his righteousnesse patience to the glory of his name Tim. What is heere meant by righteousnesse Sil. The truth and fidelity of God in sending his son according to his promise to worke the work of our redemption Secondly the Iustice of God in inflicting the whole punishment of sinne vpon the person of his Sonne Thirdly the mercy of God in smiting his Sonne that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith which God hath manifested to be the true iustice wherby men are iust before him Silas What learne we from this Tim. Seeing that God in reconciling the world vnto him by his Sonne did secke his owne glorie that is the marke which we our selues are to ayme at in seeking our saluation not seeking so much to be saued which may come of selfe-loue as that in our saluation God may haue his glory Tim. May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode Sil. True it may be called the righteousnesse of God because the person was God which wrought it that is the onely righteousnesse which God doth allow and by which wee are acceptable For when this righteousnesse of Christ is giuen vs euen in our Iustification both sins past present and to come are forgiuen vs. Tim. Why doth he say then by forgiuenesse of sinnes passed Silas Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed because forgiuenesse is properly of sinnes past which men haue formerly done But the former interpretation seemeth to bee the best because of that which followes at this time present So then the meaning is this that as well the sins done before Christes comming in the flesh as those done since his first comming are forgiuen Gods Children which beleeue Tim. What was the vse of this Sil. To teach vs that the merit of Christs death looketh backwards and not onely forwards to them beleeuers that liued in the world before his passion aswell as to them that liued after his death and so he is the Lambe slaine from the beginning of the world For from the fall of Adam no forgiuenesse of sinnes to any but thorough Christ beleeued on Tim. Why is this added Through the patience of God Sil. Because he would shew that God doth bear with those sinners whom he will forgiue Tim. What is the patience of God Silas It is that propertie whereby hee suffereth them long exercising it towards the Reprobate in taking frō them all excuse and towards the godly in giuing them space of repentance Tim. What may we learne from hence Silas First to vse patience towards such as do offend vs that we may be like vnto God Secondly not to 〈◊〉 though God doth verie often for beare offenders because they may be such as God meaneth to forgiue and eternally saue to his owne praise DIAL XVI Verse 26 27. To shew at this time his righteousnes that he might be iust a Iustifier of him which is of the Earth of Iosus Where is then the reioycing It is excluded By what Lawe Of workes Nay but by the Law of Faith Tim. VVHat is the drift of this Text Silas To set foorth now fully the finall cause or true end for which God sheweth mercy to sinners for the pardoning of their sinnes which was to declare his righteousnesse Tim. What is meant by this time Silas That time when the Apostles liued and preached the Gospell and so forwardes to the end of the world neither the sinnes of former times nor of times present or future are forgiuen any other way then by faith in Iesus Christ. Tim. What learne ye by this Silas That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ euen by faith in him Therefore the Religion not of Papists but of Protestants is the ancient true religion Tim. That he might be iust what is that to say Sil. That is to say that hee might bee manifest and known vnto vs to be iust as he is in himselfe God doth shew himselfe to be iust vnto vs-ward two wayes First by punishing our sinnes seuerely in the person of his Sonne Secondly in pardoning them mercifully vnto vs which beleeue for his promise sake For as God is iust in himselfe so this Iustice is communicated to vs thorough faith in Christ. Tim. How is God called a Iustifier Silas Because he it was which gaue his Sonne as also which offered him and who doth impute him with his obedience for righteousnesse vnto the beleeuers which be of the faith of Iesus that is to say whosoeuer hec is that by faith embraceth Iesus Tim. Why is faith required in them who are to bee iustified by Christ Sil. That men may be shut out from any matter of reioycing in themselues For if righteousnesse came by our workes wholly or in part then wee shoulde haue
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and 〈◊〉 playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
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
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
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
causes in respect of the reprobate Silas There be three mentioned in this Text. First to shew his wrath against their sinnes Secondly to make knowne his power by breaking them not withstanding their obstinacy against him Thirdly the abuse of his long suffering and lenity Vpon these grounds and for these ends God reiecteth some and is auenged on them Therefore his dealing is not tyrannicall but most iust Tim. Expound the words and first tell vs what is meant here by wrath Silas First Gods iust displeasure conceiued against the reprobate for sinne Secondly the paine or vengeaunce due thereunto Tim. What meaneth this to shew wrath Sil. First to ordaine them to this punishment Secondly in due time to inflict it vpon them most iustly Tim. What doctrine 〈◊〉 from 〈◊〉 Silas That God is most iustly offended with the reprobate for sinne and wil most seuerely reuenge it in them The reason heereof is because sinne is 〈◊〉 to the nature of God Secondly it is the office of diuine iustice to take vengeance on sinne else in vaine were God called the iudge of the world Gen. 18 Rom. 3. Tim. What vse are Christians to make of this doctrine Silas First it strengthens our Faith concerning the righteousnesse of God For sithence he neither punisheth the wicked nor euer meant to doe it but in regard of their sinnes deseruing it we are therefore to beleeue him to bee righteous whatsoeuer corrupt reason obiect against it Secondly it stirreth vp to repentance and to hatred of sinne because God so abhorreth it that he wil eternally plague it euen in his own and most noble creature Act 17 30. Thirdly it should moue all to dread the fearefull iustice of God if Beasts dread the roaring of a Lyon Amos 〈◊〉 4. how much should flesh dread that iust and terrible God Tim. What is the second end or finall cause why God reiecteth and destroyeth some Silas To make his power knowne which is a thing most iust that God should declare and manifest his power to his owne praise and glory Tim. But how is Gods power shewne vpon the Reprobate Silas Heerein that howsoeuer they be many and of great might yet God is mightier then they being able to put them downe and throwe them to destruction which turneth as to the praise of his iustice so of his power treading downe all thinges which resist it as it is written All the Aduer sar es of Iehouah shall perish none shall stand before him when he is angry 1 Sam. 2 10. Psa. 37. And Now is the Axe laide c. Mat. 3 10. Tim. What is the doctrine which ariseth from hence Silas This that the vtmost end of reprobation is the manifestation of Gods power and not simply the destruction of the Reprobate which is the nearest end in respect of the men themselues and is no further respected of God then as it tends to the declaration of his power and Iustice. The reason of this doctrine is because else in vain had God created the world if it had not bin to manifest his glorious properties whereof his power is one Secondly it was his will by this meanes to shewe forth his power and why might he not Tim. What vse of this Doctrine Silas First Gods Children must in the ruine of the reprobate finde cause to magnifie God As Moyses and Mirian did praise God Exod. 15. for the temporall calamity of Pharaoh and his hoast in the redde Sea so the godly must praise him much more for the eternall destruction of the Reprobate in hell insomuch as out of it hee worketh his owne praise Reuel 11 17 18. Secondly God being stronger then man he is more to be feared then all men This reproues the fearefull and iustifyeth Gods iudgements against them and it comforteth the faithfull to consider that they haue such a strong patron to vphold them and put downe their enemies were they as strong as Pharaoh and all Egypt Tim. What is the third cause why God takes vengeance on the Reprobate Silas Because they abuse his suffering and long patience whereby he spared them when hee might strike them dead Tim. What is the Doctrine from hence Silas That God is very patient not onely towardes his Children 2 Pet. 3. but euen towardes his verie enemies Acts 13. Psal. 103. The reason heereof is to giue them space of repentaunce and to take all excuse from them il they be obstinate Rom 2 4 5. Rom. 3. Tim. Shew vs what vse we are to make of this point Sil. Gods Ministers and Children must by the example of their Father learne patience towards those that be euill 2 Tim. 2 24. Col. 3 12. So long as there is any cause to hope that by our sufferance there is any good to bee done vpon them but if they growe more obstinate by our lenity then obey that in Math. 7 7. Tim. What other doctrine from hence Silas It is a fearefull marke of a reprobate alwaies to abuse Gods patience to the hardning of themselues in their euils because none but they do it as none but Gods children can profit by it to amendment of life Tim. What vse of this point Silas It serues for a trial and examination of our selues whether we be our of the ranke of reprobates namely if we finde that we haue profited by the patience and long sufferance of God towards vs to the reformation of our wayes also it serues for terror vnto such as are not made the better by the patience of God towards them And lastly it serues for comfort to such as are bettered by his long-suffering and kindnesse thereby learning more to fear the offending of such a gracious God This is a good token and very comfortable Tim. Shew vs why reprobates are called vessels of wrath Silas Vessels they are called in respect of Gods preordination and creation He fore-appointed and made them to some speciall vse as vessels be euen to the setting foorth of his power and iustice as was saide before Vessels of wrath in regard of their owne sinnes whereby they corrupted and made themselues worthy of his wrath and punishment Tim. What is meant by prepared and by whom are they prepared to destruction Silas To be prepared signifies to be made fit meet before hand and this is done partly by God eternally reiecting them creating them in time permitting them to fall in Adam and iustly hardening them for resisting his will Secondly by Sathan solliciting them to sin and inspiring into them sinne-full motions obdurating them also in sinfull courses Lastly by themselues in regard of their naturall corruption and voluntary deprauation following the lustes of their ignorance with greedinesse Thus in regard of creation and the end to the which they are ordained reprobates are prepared of God as also in regard of sinne as it is a meanes to bring them to that end but respecting sinne as it is sinne which they bring of their owne so
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
preachers were sent from Eleutherius the first Bishop of Rome to instruct the Brittaines in the Christian faith also by good stories it will appeare that Austine brought in Romish tyrany and superstition rather then the faith of the Gospell peruerting the people rather then conuerting them Thirdly it commends diligence in the Ministers by the example of the Apostles shall we not attend our flock when the Apostles trauailed so far And the great power and esficacy of the worde by the prosperous power of God also the goodnesse of God illustrating this worlde with this newe light from heauen Tim. What is the next obiection Silas Did not Israel know Where some word is to bee supplyed to make vp the sence as God after maister Beza or the generall preaching of the Gospell or the conuersion of the Gentiles depending thereon which last Piscator likes best because the following Prophesies doe speake of their vocation Tim. What is the meaning of the obiection Silas That though Israel heard yet it may be they vnderstood not the doctrine nor counsell of God touching the calling of the Gentiles therefore they tooke offence at their conuersion of meere ignorance Tim. How is this obiection answered Sil. They did grudge and were angry that the Gospell was translated to the Gentiles also in their heartes they disobeyed and with their mouthes gaine-sayed the doctrine of Christ as is is proued heere by testimonies out of Moses and Esay and therefore the Iewes could not chuse but knowe the Gospell and that it was preached to the Gentiles for this was the occasion of their enuie and anger Tim. Whence is the first testimony fetched Silas From Deuteron 32 22. where God threatneth the Iewes that he will punnish them with iealousie and anger by preferring the Gentiles before them at the sight whereof their heartes should bee vexed to behold all their priuiledges taken from them and giuen to a people whom they accounted most vile and despicable Tim. What is meant by Iealousie Silas It is borrowed from married estate where a man is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his loue It signifyeth then the great griefe of the Iewes to see the Gentiles admitted into that dignity which they once had to wit to be the people and worshippers of the true God from whom they had so long beene strangers Tim. If iealousie bee a sinne how is God said to prouoke to it Silas Eyther by occasion bestowing benefits to the Gentiles to the angring of the Iewes Acts 13 44. or accidentally as the light of the Sunne offends weake eyes though it bee in it selfe comfortable or in respect of the end that by such anger the Iewes might be stirred vp to beleeue in Christ as a mother to bridle the wantonnes of her owne Childe will cast it off and call vnto her the Childe of a stranger to moue it to haue the more grace but God doth that in earnest which mothers doe in iest or as iealousie is a punishment of former sinne so it is of God as is to bee seene by the former place of Deut. 32 21. The Iewes had chosen to themselues such as were no Gods therefore God to vexe them would take to him such as were no people they had chosen to themselues another husband and he had chosen another wife to bee euen with them Now sinne as it hath the nature of punishment is a good thing and comes of God for it is the execution of his iustice Tim. What is the doctrine from hence That God in his iustice doth punish sinne by sinne yea in such sort as he doth proportionate the paine to the fault example heereof in Pharaoh whose heart was hardned of God for his former sinne see Romanes 1. 26 28. and 11 8 9. Tim. What profit of this Doctrine Silas It teacheth how fearefull a thing the iustice of God is in that for sinne he can strike not the body of men alone but the very soules of men with new sinnes filling them with more sins which greedily follow their owne lusts to shew himselfe the Lord and Gouernour of the soules as well as of the flesh of men and is able to wotke in them eyther good things according to his mercies or euill things according to mens merites Secondly it warneth all men aboue all things to beware as of all sin so especially of sinning wittingly and willingly after many instructions and benefits and admonitions to amendment for God will plague such spiritually by giuing them ouer vnto the power of sin which is the most greeuous iudgement vnder heauen and it is so much the more greater because it is insensible for whereas all other iudgments be without sinne this alone is with increase of guilt and sinne Tim. Why doth bee call the Gentiles no people beeing so great a people Silas Because first they were such in the account of the Iewes Mat. 15 28. Secondly they were such in the account of God himselfe who reckoned them for no people as they esteemed him for no God Thirdly because they were not Gods people they might as well bee no people as not his people for as wicked men are said to be dead in sinnes while they liue so the Gentiles while they were sttāgers from God were not worthy to bee esteemed his people or any people at all Tim. But wherefore tearmeth he them a foolish people seeing there were amongst them Philosophers and many learned men Acts 17 18. Rom. 1 22. 1. Cor. 1. 20. Silas They were indeed wise in the wisedome of the world which is foolishnesse with God all true wisedome stands in the knowledge of God Iere. 17. They haue cast away thy words what wisedome is therefore in them Tim. But Paul doth witnesse in Rom. 1. 20. 21. that Gentiles had the knowledge of God Silas They had some litterall and superficiall knowledge by the light of nature through the view of the creatures but no true sauing knowledge by the light of the Spirite through the vnderstanding of the Scriptures Tim. What is the doctrine from hence Silas That wretched is the estate of all people and persons which liue without the sound knowledge of Christ because they are without God strangers from him voyd of his life full of foolishnesse and sinne and subiect to eternall destruction Tim. What vse heereof Silas It serues to moue vs to thankefulnesse for the light of the Gospell and to walke in it while wee haue it seeing thereby we are deliuered from our former condition of ignorance and vnbeleefe and restored to such a maruailous wisedome which makes wise to saluation see Chap. 9 verse 26. DIAL XIIII Verses 20 21. And Esay is bold and saith I was found of them that sought mee not and manifest to them that asked not after me and vnto Israel he saith All the day long
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn 〈◊〉 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
and their duty to God or else a slauish feare of Gods terrible iustice and vengeance because of sinne driuing men to perplexity of minde and despaire of Gods mercies Both these kindes of feare bee euill in their owne nature howsoeuer the latter is oftentimes occasion of good to Gods children through the wisedome and mercy of their heauenly Father making it a meanes to prepare their soules for grace like as a needle or a bristle makes way for the threed to enter and to go through and then the bristle is cast away so is this seruill feare expelled where faith and charity towards God hath once found entrance Tim. What feare then is it which is here commanded Silas An ingenuous godly and humble feare breeding continuall care not to offend God by any sinne as much and as farre as frailty will suffer and to deserue to loose his fauour and to be depriued of our faith and other his graces bestowed on vs. Such a feare as vseth to bee in good childeren towardes their parents whome they are very loath to displease for their loue and kindnesse shewed vnto them So this filiall feare of God causeth the faithfull to auoyde the offence of God not so much for punishment as because of his mercies and goodnesse and for loue of righteousnes Oderunt peccare mali formidine poenae Oderunt peccare boni virtutis amore An example to illustrate these two sorts of feare good and bad may be this in the Sonne of a Iudge and a malefactor both at once standing in the Iudges presence sitting on the seate of iustice they both are afraid the malefactor hating the Iudge feareth him because hee hath a sword and power to punish him the child out of a loue of his Father doeth reuerence his presence and dare not by any misbehauiour prouoke his Father to wrath Of this latter feare Paul speaketh heere and also all other texts which contayne commendation of feare are thus to bee vnderstoode as Exodus 20. 20. Deut. 6 13. Psalm 112 1. Iob 1 1. Acts 10 2 35. Psal. 25 14. Tim. Whence ariseth this good and childe like feare whereby the breach of the lawe is more feared then the curse Silas From a particular and due knowledge of our own naturall weaknesse and pronenes to fall into sinne Math. 26. 41. The flesh is weake As young children through feeling their owne weaknesse and readinesse to stumble are afraide and become more carefull to get them a stay so it fareth with Gods children Secondly from the malice and strength of Sathan who as a roaring Lion goeth about seeking whome he may deuoure 1. Peter 5 8. Therefore we haue great need to be sober and watchfull as many feare him too much so we may do it too litle Thirdly from the often and earnest consideration of Gods presence whose eye is euer ouer vs. Also of his great power being able to kill bodye and soule and to cast them into hell Luke 12 5. and of his most terrible wrath and vpright Iustice iudging and chastening sinners without respect of persons 1 Pe. 1 17. Lastly from sence of Gods sweet mercies in Christ Psal. 130 4. Tim. What reasons are there to enforce this exhortation and to perswade Christians to haue GOD alwayes in feare Silas Verie many and strong reasons First the commaundement of God very often enioyning vs to feare him as heere so in many other places Secondlie the great praise which God himselfe giueth to this grace as that it is the beginning of wisedome Prou. 9 10 and 1 7. The well-spring of life Prou. 14 27. Our Treasure The instruction of wisedome Prou. 15 33. See Prou. 14 26. and 16 6. and 9 23. and 28 14. Thirdly the precious promises made to them which feare to sin against God that they shall be blessed that they shall bee preserued See Psal. 112 1 2. 3 c. Also Psal. 128 1 2 3 c. Fourthly such also are pleasing and accepted of God Actes 10 31. Fiftly great profit comes by the feare of GOD it constraineth to good it restraineth from euill example in Ioseph Gen. 39 9. and the Midwiues Exod. 1 13. Also by meanes of this feare Christians stand in the Faith escape breaking off and destruction whereas proud secure Christians lose that faith which they haue their other graces and at length the happinesse For from him which hath not shall be taken away euen that which hee hath Such as liue awfully in lowly reuerence of God do maintaine their faith and preserue themselues vnto celestiall blessednesse as Paul here not obscurely telleth the Romanes that vnlesse they did feare they should be broken off which indeede is come to passe as all the world now perceiueth as the Iews were for their proud contempt of Grace Tim. But seeing Gods Children are bolde as Lyons Prou. 28 1. and blessed with confidence through Faith Ephes. 3 12. How is it that they do feare Silas Gods faithfull children consist of a spiritual regenerate part and of a carnall vnregenerate part In the inward regenerate part there is good confidence by reason of Gods goodnesse in Christ apprehended by Faith yet the flesh or vnregenerate part suggesteth continually doubtfull or fearefull thoughts and carnall infirmity putting the godly in dreade and trembling which yet is subdued by the strength of Faith For as a little childe which is set aloft on horsebacke behinde or before his father whē he lookes towards the ground and remembreth his owne weakenesse is made affraide of falling but yet he ouer commeth this feare and is in good heart when he thinkes that his louing father hath him fast tied to him by a Towell or holdeth him in his hands Or as a man set on the top of an high Tower whiles his minde runneth vpon nothing but the height of the Tower or what a deepe way he may fall and that his fall will be with certaine daunger of death it is not possible but his minde being vpon these things must be smitten with horror But when his eyes are turned towards the barres and battlements which firmely staieth him then he takes spirit to him and puts away feare euen so likewise the 〈◊〉 Beleeuers when they consider with themselues how weake they are being verie prone to euill and also doe thinke vppon the naughtinesse of their bad workes and the imperfection of theyr best workes and the seuerity of Gods Law requiring their vttermost obedience threatning destruction to the least disobedience finally how vnresistable the power and horrible the wrath of God is against sinne these considerations being vehement cannot but deiect the mind and cast it downe with feare But on the other side when they cast their eyes vpon the mercies and exceeding clemency of God his most constant promises and the infinite merits of Christ communicated with them by faith then their feare is either laide aside or lessened they are much comforted and waxe bold in God Tim. But seeing a true Faith
the dregges of his wrath and feele his bitter seuerity to bee very carefull not to drinke in sinne with greedinesse going on in euill with contempt of God and his word DIAL XIX Verses 23 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft thē in againe For if thou wast cut out of the Oliue tree which was wilde by nature c. Tim. HOw doth Paul proceede Silas Now he addeth a new argument to beate downe the pride of the beleeuing Romanes and to teach them humility It is taken from the hope of the Iewes reparation whose restoring to Christ howe desperate and forlorn their case may seeme to be he prooueth to bee possible in verse 23. also to bee probable and verie likely verse 24. Tim. Vpon what condition is it possible and by what reason is it confirmed to be so Silas By a reason taken from the power of God who by his almightines is able to engraft them into the Church on this condition that they did not remaine in their vnbeliefe As the Gentiles if they fall from the faith may bee cut off so the Iewes might be planted in and recouer their dignity of being Gods people if they did not still continue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow that to doe so is in their owne liberty but it must come from God who worketh both the will and deed Tim. What are we to learne from these condition all wordes if they abide not in vnbeliefe Sil. First the sinne of vnbeliefe in the obstinate refusing of Christ and his grace offered so kindely and freely was the true cause why the Iewes were cast out from being Gods people which shews what an horrible sin vnbeliefe is of which a certaine Diuine hath truely written that it is the grand-witch which worketh all euill and mischiefe both to the body and soule of men in this life and in the world to come For it shutteth the hands of Gods bounty that hee cannot giue good thinges as it is written in the Gospell that Christ could not do any great work because of their vnbeliefe Math 13 58 also it openeth the hand of his iustice and draweth down euen eternall vengeance as well as temporall as it is saide afore verse 20 Because of vnbeliefe they are broken off and Reuela 21 8. which must cause men to hate this sinne as they abhorre a Witch or a Serpent and to striue against the same as against death hell and destruction Secondly wee learne that though the Iewes being very grieuous offenders as also very sore and very long plagued yet their conuersion is not to bee despaired of so they returne repent and beleeue they may be saued thogh through vnbeliefe they crucified the Lord of life And withall wee are taught generally that wee ought not to cast away hope either of our owne or of the saluation of other howsoeuer great transgressors and of a great time and standing in sinne so wee doe not abide still in our iniquity The reasons hereof be first because Gods mercies and Christes merites doe farre exceede mens trespasses for they be absolutely infinite so bee not our sinnes Secondly God hath promised grace and saluation to such as returne to him without exception either of the kinde of sinne or of the number or of the time but at what time soeuer as the Prophet Eze. speaketh chap. 18. also O house of Israel returne and thou shalt liue Eze. 18 20. Repent that your sinnes may bee done away Acts 3 19. Lastly if the Iewes were the greatest offendors that euer were for they killed that iust one desired a murtherer to be giuen them are not left without hope so they returne what good hope may other conceiue whose sins are not comparable to the Iewes if they will repent of that is past and hencefore liue godlily Tim. What vse is to be made of this knowledge Silas It confutes the Nouatians and other like heritikes who denied repentance vnto such as after baptisme did fall into any 〈◊〉 crime though it were of feare or other infirmities Secondly it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue that it is exceeding rich and deepe euen as a bottomelesse sea beeing indeed without eyther bottome or bankes And thirdly it giueth comfort against finall despaire to such as are out of heart with conceite and horror of their sinnes because they may be many and manifold being also most vgly or for that they haue long liued in them whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe yet are raised vp to a comfortable hope Lastly heere is an admonition to such as haue eyther committed 〈◊〉 great notorious sinne and doe liue in ignorance 〈◊〉 security hypocrisie prophanenes worldlinesse c. that they make haste to repent and to get out of their sinne as a man would with speed leap out of a quagmire or out of a deep dungeon or hot furnace for it is not the fil thinesse of their sinne that shall be able to condemne them so they doe not abide in it Sin damneth a man when it is abiden in and liued in without remorse or hatred against it or eschuing occasions and purpose of amendment but such as turne vnto the Lord with all their heart shall not dye in their sinnes the mouth of the Lord hath saide it Tim. But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ his Church for how can they leaue their infidelity no more then an Ethiopian can change his skinne or a Leopard his spots or how can they giue to themselues faith no more then an euill tree can againe make it selfe good or a bough broken off graft it selfe into the tree no more can vnbeleeuers conuert themselues become faithfull ones Silas It is true yet that which is vnpossible both to our selues and others it is possible with God God that by his owne power could make the world of nothing by his word which could diuide the sea and make it stand by his power as a wall and stay the course of the Sunne and open the earth and ouerwhelmne the world with water and cause the deafe to heare the lame to go the blinde to see the dumbe to speake the dead to liue which could cast out Diuels and dispossesse vncleane spirites by his commandement why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian did he not make Paul of a bloudy persecutor and a raging wolfe to become a sheepe yea a a shepheard and teacher of the flocke and why then can he not change a blinde obstinate Iew being an enemy to Christ into a faithfull member of Christ for God is able to graft them Tim. Yea but there be many 〈◊〉 which might bee done of God
obtaine to beleeue in Christ not by fortune or by their owne merites but freely through the mercy of God The proofe hereof is first Rom. 9. 16. where election and faith which dependeth vpon it are denied vnto and taken from our owne merites and attributed wholly to God and mercy adde hereunto Ephe. 2. 8. Furthermore vnbeliefe commeth from the free will of man being corrupt therefore it cannot ingender faith for out of one fountain commeth not sweete and sowre water Lastly if faith come from our selues though but in part then might wee haue some reioycing in our selues but we must wholly glory in God and not in our selues 1. Cor. 1. 31. Therefore faith in them by an effectuall calling is the onely woorke of his grace and mercy Tit. 3. 4. 5. 2. Tim. 1. 9. Tim. What is the profit wee are to make to our selues by this doctrine Silas It teacheth where to beg faith when we lacke it and whome to thanke when wee haue it Thirdly it conuicteth such of errour as in matter of saluation part stakes and deuide betweene Gods mercies and mans free will as if it had some power to beleeue the promises and onely needed some helpe of grace Thirdly it humbleth the pride of man to consider that all that is pleasing to God and tending to eternall life doth come without our selues wholly by the grace of God 1. Cor. 1 29. Tim. Will not this weaken our endeauour after the getting and increasing of faith and other sauing heauenly graces Sil. No verily it may quench arrogancy but it will quicken our industry because the more mercifull God is vnto vs the more wee are bound to doe what lyeth in vs to please him Psal. 130. 4. Rom. 12 1. Secondly though faith come of God yet our duty is to seeke aske knocke labour and striue to attaine it and the promise is to such Tim. What other things may we learne from the two former verses of this text Silas That the vnbeleefe and contumacy of the Iewes hath well deserued their breaking off from the Christian Church so as God is iust and they haue no cause to complaine Secondly why the Iewes and the Gentiles might not beleeue both together but by courses one after another is a secret to be adored of vs and not to be inquired into verse 33. Thirdly the conuersion of the Gentiles followed the vnbeleefe of the Iewes not as an effect of the proper cause for the Iewes in their disobeying intended no mercy to the Gentiles but as an euent consequent of Gods prouidence and counsell so purposing disposing matters to the praise of his name Elsewhere that noteth the euent and not the moouing of the finall cause 1. Cor. 12. Acts 1 2. Tim. Now proceede to the 32. verse and tell vs the summe of the argument contained therein Silas God hath equally shut vp both Iew and Gentile as it were in a prison to this ende that the elect among them might equally obtaine mercy vnto saluation Tim. In what sence may it be saide of God that he shuts vp men in vnbeleefe Sil. Not by dropping and powring vnbeleefe into their hearts for God is not the author of sinne nor yet onely by suffering men to be blinded with ignorance and to become vnbeleeuers or by withdrawing the Spirite and word of faith from men and by declaring and conuicting men of infidelity in which sence the Scripture is saide to shut vp men vnder sinne Gal. 3 22. because sinne is reuealed by the law Rom. 3 20. But God as a righteous Iudge deliuering men vp to blindnesse and hardnesse of heart doth hold thē fast fettered in the ghiues of their vnbeleef Like as a Iudge doth inflict imprisonment vpon offenders and restraineth their liberty so all men till the time of their effectuall calling are kept in the prison of incredulity by the iustice of God their sinne so deseruing to haue it This is therefore a metaphor or speech borrowed from earthly affaires and applied to spirituall things Tim. What is our lesson from the first part of the verse Silas That God vseth to punish one sinne by another wherein yet he is not the author of the sinne but of the punishment the iudgement is from God the fault is from men therefore let all men stand in feare of him who can strike the Spirite as well as the flesh Secondly that the condition both of elect and reprobates by nature is alike all being incredulous disobedient to God and miserable and therefore none ought to bee puft vp aboue another our case being all one and the elect beeing no better then others by birth haue the more cause to praise Gods goodnes for caling them to the faith and leauing others in vnbeleefe which were no worse thē themselues were Tim. In the next part of the sentence what is meant by the world All Silas Not euery particular person but some of all sorts as Augustine expounds it some Iewes some Gentiles euen all the faithfull of euery nation This may appeare to be the sence by comparing this place with Ro. 10 11 12. Gal. 3 20 22. where that is called sin which is called vnbeleefe here that tearmed the promise there which is heere tearmed mercie and the vniuersall particle All restrained or limited vnto beleeuers Tim. What instructions haue wee from these last words Silas That wee are not to despaire of the conuersion of any be they neuer so great vnbeleeuers for Gods power and mercy are greater then mens sinnes therefore none must cast away hope of others or their owne saluation Secondly it is God alone that is able to open the eyes of such as are blinded by vnbeleefe as none deliuereth the offender out of prison but the Iudge which committeth him so none can escape out of the Fetters of vnbeleefe but through the mercy of God which shut them vp in that prison Therefore let all pray vnto him to pardon their vnbeleefe to giue them Faith to beleeue in his onely begotten 〈◊〉 our Redeemer for they onely are free whom the Sonne maketh free al others remaine fast tied and bound in the chaines and manacles of naturall blindnesse and infidelity hauing not so much by any strength of their own wil as to desire liberty DIAL XXIIII Verses 33 34 35 36. O the deepenesse of the Riches both of the wisedome and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out for who hath knowne the minde of the Lorde or who was his Counseller c. Tim. VVHat doth this Text containe Silas A conclusion of the former argument touching election and reprobation but especially of the mystery touching the reiecting and calling of the Iewes at the consideration of which things he as one striken with amazement exclaimeth that they are too high or deepe for him eyther to vnderstand or vtter being worthy to be admired and adored because of the admirable wisedome and iustice of God in them and
cohere and agree with the former Silas In the next three precepts two hinderances of mutuall concorde are remoued and one furtherance thervnto is commended The first hinderance is pride that is to say when in disdaine of others whom we doe not take to be so good as our selues wee haue too lofty a conceite of our owne guifts and sufficiency and out of a haughtinesse of minde do aspire to higher place and matters then wee are made or 〈◊〉 for this is to bee high minded euen to beare a Iosty heart and to aspire in our mindes to high things which bee aboue our capacity and calling Hence is pride in Latine called Superbia euen as one would say Superire alies and in Greek hypsilophronia that is Iosty mindednesse when men looke on high matters out of a great conceite of their owne strength with despising of others Of this disease was Absolon sick when he ambitiously aspired to his Fathers kingdome and the Pharisie in the Gospell Luke 18. when out of too great opinion of his owne merits he disdained the poor Publican yea the two Apostles of our Sauiour Iames and Iohn were somewhat infected with this disease when they stroue to bee greater then their fellow Apostles There were sundry such high-minded persons both in the Church of 〈◊〉 and of the Romanes who were too much lifted vp with a conceite of their owne Learning and of the magnificence of their Cittie being the Lady and Mistris of the whole worlde and seate of the Empire Hence it is that the Apostle so much beateth downe pride both heere and in the third verse of this Chapter and in the eleaueuth Chapter verses 18 20. For he saw the beleeuing Romanes to bee lifted vp against the deiected Iewes whence much dissention followed and therefore desires them not to be highminded but were Paule aliue now to see the pride of Rome in Popes and Prelates both spiritual and bodily pride oh how would he thunder against it Tim. What is the other lette that hinders concorde amongst Christians Silas Arrogancy to be wise in our selues that is to haue an ouerweening conceit of a mans owne wisedom this is the very roore and first cause of pride and bringeth 〈◊〉 〈◊〉 effects as first it causeth men to set at nought the counsels of others and to thinke them sufficient for themselues whereas God hath compassed vs with many imperfections that wee might one haue neede of another as it is in the members of one naturall body No man seeth all and as our English Proueibe is Two eyes see better then one Experience also teacheth vs that the simple may giue counsell to the wisest as Iethro did to Moses Deut. 18. Abigail did to Dauid 1 Sam. 25 25. and thus hath God ordained it for the best preseruation of loue and concord as also to nourish humility and to kill pride Secondly such as bee wise in themselues turne their wisedome altogether to their owne profit and not vnto the good of others contrary to that of the Apostle Cbarity seeketh not her owne things 1 Cor. 13 5. Thirdly such regard not the will and pleasure of GOD which is true wisedome indeede contenting themselues with worldlie wisedome which is foolishnesse with God 1 Cor. 3 19. Such men as they do not consult with God in his worde so they do not ascribe the praise of their wisedom to God the author of their wisedome but to their owne wit and industry Lastly this arrogancy and outreaching opinion of our owne wisedome is by long experience proued to bee the mother of error of all sorts whether in doctrine or worship or common conuersation for on the one side the cause why men giue ouer themselues to grosse sinnes in their liues and actions is this that in arrogancie of spirite they hold scorne to be taught and admonished of others they know as much as any man can tell them and let men meddle with themselues Such as these God deliuers ouer to a reprobate minde and to great euils as is plain in the example of Cain and 〈◊〉 So on the other side whence commeth it that diuers men haue deuised newe opinions in Doctrines and new worship in practise of religion but for that not resting in the plaine and simple truth of Scripture they take themselues to see more then other men yea to be wiser then God himselfe see 1 Tim. 6 3 4. Vainglory or 〈◊〉 lucre 〈◊〉 heresies Augustine Hence do arise rents and diuisions in Gods Church betweene Teacher Teacher Pastor and Flocke to the great disturbance of peace and concord Tim. What thing is that which is such a furtherance vnto concord Silas Humility when we condescend to men of lowe estate or submit our selues to the lowly or humble These words if we vnderstand them of the persons which bee lowly and humbled then the meaning is that wee must apply our selues to persons of lowe degree descending to their basenesse as if we were base with them not despising their company but liuing humbly with those that are humble consenting with them louing them imitating their humblenesse but if we referre lowlie vnto things rather then vnto persons as the opposition betweene high and lowe thinges will beare this sence then the meaning is that we must not refuse the meanest and basest seruice to do good vnto others after the example of Iesus who washt his Apostles feete Iohn 13. But the best way is vnder this worde to comprehend both things and persons that for charity and concorde sake we should embrace humble persons base things out of a lowly minde in imitation of our Saulour who conuersed with Publicans and sinners Luke 15. See Phil. 2. 5 6 7 8 c. and abased himselfe vnto most shameful things out of loue to vs Phil. 2 7 8. Tim. Proceed to the next precept and tell vs what is meant by recompensing euill for euill Silas By euils heere are meant wrongs and iniuries which we are commanded to suffer patiently and not to requite thē It is like that precept of Christ Mat. 5 39. It is a corruption of our nature that we are prone to returne wrong for wrong one ill turne for another and men thinke they haue a goodly pretence for it because others began with them and prouoked them but the truth is that whereas it is no small sinne to infer and do hurt to another in his person name or goods by word or deede secretly or openly for such doe offend first against God forbidding wrong doing Secondly against charity which doth no euil to her neighbor 1 Cor. 13 5. Thirdly against Iustice which measures right to euerie man and condemnes all iniuries yet to referre and requite one euill with another is a farre greater sinne not onely because they do adde sinne to sinne but for that a man may do a hurt suddenly and vnaduisedly not perceiuing that he doth euill but offending through ignorance or ouersight whereas they that recompence euill
of speech one selfe-same word vsed in seuerall sences First in il part for condemning others vncharitably then in good part for examining our selues and pondering our owne actions so to order them as no offence come thereby wee may not iudge others but we may ought to iudge our selues these be not contrary 1 Cor. 11 31. Tim. What is our Docrine from these words thus expounded Silas That after our conscience is by good reason conuicted of any sinne we must striue to leaue it and vse it no more so Paul speakes heere Let vs no more though ye haue beene bold to iudge and condemne one another for these indifferent matters yet now that ye haue heard so good and manifest reasons against it from the dignity of your Lord and his office of Iudgeship hencefoorth do it not The reasons heereof are first when wee liue in sinne after knowledge it is the greater sinne Iohn 9 41. Iames 4 17. Secondly it draweth greater wrath and punishment both temporall and eternall Prou. 1 29. Luke 12 47. He that knowes his Maisters will and doth it not shal be beaten with many stripes God bare with the Israelites in their ignorance but when they had sinned stubbornly after sundry warnings by his straunge workes hee sent strange plagues amongst them 1 Cor. 10 5 6 7. The examples of Gods iudgements against the Old world Sodomites 〈◊〉 the sonnes of Ely against Corazin and Bethsaida all of them warned by Noah or 〈◊〉 by Moses by Ely and by Christ doe confirme this truth that it is daungerous to continue in sinne after warning Thirdly sinnes against knowledge are the high-way to the sinne against the holy-Ghost for though euerie sinne after knowledge bee not that vnpardonable sinne which hath knowledge ioyned with malicious hatred of the knowne trueth of saluation by Christ yet it is a step and degree thereunto Tim. What is the vse of this instruction Silas To exhort euery one to beware chiefely of such sinnes whereof he hath beene admonished and clearely conuicted For if our loue to our bodies bee such that wee carefully auoide such things as we know are wont to hurt them how much more ought we to shew foorth this care for our soules For if ciuill Iustices Maisters Parents will more seuerely strike where their warnings be despised let not vs thinke that God will forget such as neglect his admonitions but will wound them deeply first or last that goe on in knowne sinnes as himselfe threatneth Leuit 26 21 24. I will walke stubbornly against them that walke stubbornly against me Oh that this in time might bee considered of such as haue beene often and many wayes aduertised of their faults yet are so farre giuen ouer as they vse no endeauour for the forsaking of them do not enter into any care or course of amendment Tim. What is heere meant by a stumbling blocke and occasion of falling Silas They be speeches borrowed from earthly things and translated to spirituall as from high-wayes wherein stones and blockes do lye to make men stumble and fall or from snares and nettes of Powlers and hunters they signifie euery thing that hindereth in the course of godlines either quite turning vs away from religion which is meant heere by falling or causing vs to goe on lesse chearefully which is called heere stumbling blocke and when the Apostle saith put not the meaning is that we giue no manner of offence neyther small nor great to our Brother either to make him flye whollye from Christ or to trouble him neuer so little For this place speakes not of a passine offence which is taken where none is giuen as the Pharisies and Scribes which were offended with the doctrine and myracles of Christ Mat. 15 12. and as worldlinges now are grieued with Magistrates Ministers and others for doing their duties for their zeale against vices which beeing good things ought not to scandalize any and do offend none but ill mindes But of an actiue scandal which is an offence giuen when some euill is not secretly either spoken or done but openly contrary to Gods Lawe or when our liberty in things indifferent is vnseasonably vsed by the which others are made the worse lesse godly and honest For as a stone or block so an offence must appeare An horrible crime whilst it is vnknowne it is an offence to God hurts the committer but no offence to others to hurt them till it be manifested Tim. What is our Doctrine from this place Silas That all Christians must carefully looke to this that they neuer be a iust occasion of sinning to any man either by words or deedes to hurt the saluation of any or by building them vp vnto sinne by our euill examples in our sayings or dooings For first this is against the commandement of God 1 Cor. 8 9 10. and 10 32. Secondly it puls downe heauy iudgements on our selues Math. 18 8. Better a Milstone were hanged about our necke c. The world is full of examples of such as haue beene grieuously plagued of God for being authors and occasions of sinne to others as Gen. 3. the History of Adam and Eues fall the Serpent punished more then Eue and Eue more then Adam Iezabel more plagued then the Iudges and false witnesses which accused and killed Naboth Ieroboam for making the Israelites to sin more punished then the Israelites themselues Thirdly it is against the example of the blessed Apostle 1. Cor. 8 13. Fourthly by offence giuen wee breake the rule of charity which shunneth the greeuances hurt of euery man and studieth how to foster help and strengthen euen the weakest As in a naturall body the stronger mēber succoureth the feebler or as a Phisition or Chirurgion tenderly handleth a diseased or pained party so loue is maruailous chary not to trouble or doe the least harme to the soule of any Christian brother Rom. 14 15. Fiftly by offence giuing wee sinne against our neighbour while wee beate nay wound his weake conscience which is great cruelty procuring him by our example to allow or doe some thing whereof in his conscience hee was not resolued or which he knew he ought not to do had not we made him to stumble 1. Cor. 8 12. Nay by our offence we destroy our brother so much as lyeth in vs and become very butchers murtherers of our brothers soule eyther wholy driuing him away from the faith or discouraging him and what a matter is this for so slender a thing as meates and drinkes daies or such like indifferent things to bee the death and slaughter not of the body but of the precious soules of men Rom. 14 15. Lastly this reacheth not to our brother alone and to his destruction but euen so high as Christ the head and Lord against whome wee sinne in wounding or hurting any member or seruant of his 1. Cor. 8 12. There is that straight coniunction betweene Christ and the faithfull that the
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life 〈◊〉 they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful