knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
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
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
The power of God which was then chiefely declared to his glory when Christ was raised from the dead and in vs it is shewed manifestly when casting away sinne we liue vncorruptly and holily Tim. What is signified by newnesse of life Silas The blamelesse life of Christians or purenesse of liuing Tim. By the word Walking what doth he teach Sil. That of a pure and blamelesse life there be certain degrees as in walking there is a going forwards to a certaine place so there must be a profiting in Christianity more and more Tim. Thus farre of the parts now tell vs the true and proper cause of our Sanctification Silas Our communion with Christ Iesus dead buried and raised againe or our fellowship with the death buriall and resurrection of Christ which is meant by those phrases of being baptised into the death of Christ and of being buried with him heereby signifying vnto vs thus much both that Christ when hee dyed and was buried was in our stead as our surety and also still communicateth the merite and vertue of his death and resurrection to such as are one with him for the destruction of sinne as well as for remission Tim. Shew vs this more plainly what your meaning is Sil. They which are the members of Christ by faith there is a power and vertue deriued and conueyed into them from his death and buriall for the beating downe and consuming the strength of sinne and from his resurrection to the quickning and raising vp their minds and wils to the study and loue of godlinesse Tim. Tel vs now distinctly and particulerly how doeth the death of Christ auayle to the mortifying and killing of sin Sil. Thus Christ Iesus consists of two Natures hee is God and Man as man hee dyed Now the power of his Godhead did in his death vphold his manhood from sinking and gaue merit to his death and the same Diuine power workes in his members for mortifying sin thorough his death Tim. How doth his buriall profit to the buriall of sinne or to progresse of mortification in vs Silas Christes bodie buried was by his diuine power kept from corruption in the graue and that verie power of Christ buried workes the continuall wasting of sinne that it may dye by little and little in his people Tim. Shew vs now how our raising to a newe life is effected by Christ his resurrection Sylas That diuine power that raised the dead bodye of Christ out of the graue worketh in the elect the resurrection of their soules from the death of sinne to the life of righteousnesse Tim. What doth follow of all this Silas First that Christ is a Sauiour not by merit onely but also by vertue and efficacie Secondly euery christian that desireth to partake in the merit of Christs death for Iustification must labour to haue fellowshippe with him in his death for mortification and to feele the Vertue of his resurrection vnto newnesse of life Thirdly such as haue fellowship with his death for the leauing of sinne with a hatred of it and with his resurrection for the leading of a godly and a iust life out of a loue vnto God and to his Law do thereby declare that they are one with Christ himselfe grafted in them Tim. How is our Sanctification made knowne to a Mans selfe and vnto others Silas By two pledges and testimonies the one inward the other outward the inward is the change of our affections when the heart loatheth the sinnes it was wont to loue and striueth against them and loueth such Vertues and duties as once it did abhorre endeauouring to do them with a desire to please and glorifie God The outward pledge is baptisme which is no empty bare but a powerfull pledge and instrument thereof Therefore it is said We are baptized into his death that is to say it is an effectuall pledge of our fellowship with Christ in his death aswell to Sanctification as to Iustification Tim. Declare how Baptisme is a pledge of our sanctification in all parts of it Silas The holy Ghost by the water of Baptisme being sprinkled vpon the childe as by an instrument not onely sealeth but worketh Sanctification by linking knitting the elect nearer vnto Christ from whome they draw vertue and power not onely for the mortifying the burying of their sinnes but for the pleasing of God in a new course of life Or thus the death of sinne is effectually represented by the water cast on vs at our baptisme and buriall of sinne by our being vnder the Water and by our comming out of the water is signifyed our arising out of our sinnes to a better life thorough the power of the holy Ghost applying Christ his death and buriall for the beating downe of our corrupt Nature and his resurrection or our quickning to godlinesse of liuing Tim. Then the power of Baptisme dependeth not vpon the Element of water or on the Minister or actions performed in the ministration Silas No surely but vpon the ordinance of Christ appointing it to be a pledge of remission of sinnes and repentance and vppon the Spirite and diuine power of Christ working by his ordinance a straighter Coniunction betweene himselfe and the elect beleeuers Tim. Whereof should this put vs in minde Silas That such parties as are baptized are much beholden to God for such a testimony and instrument of his grace and in this regarde stand bound to depart from sinne and to liue godlily especially hauing made a solemne Vowe and couenant in their Baptisme that they will not serue sinne in the lust thereof but God in keeping his word and doing his will therein reuealed to the vtmost of that Grace which they haue receiued DIAL III. Verse 5. For if we be planted with him to the similitude of his death so shall we bee to the similitude of his resurrection Tim. VVHat is the drift of this Text Silas To make it manifest that the power grace of dying to sinne and walking in a new life is deriued and borrowed from Christ Iesus Tim. How is this declared and made plaine Silas By a similitude or comparison of planting For as it fareth with a grift translated from an old stocke into a new so is it with elect beleeuers As the grift liueth groweth and fructifieth by the iuyce drawne from the new stocke into which it is planted so the elect beeing taken out of the olde rotten stocke of Adam and planted into that Noble stocke Christ Iesus they participate of his heauenly Spirite by whose vertue applying the death and resurrection of Christ to them they receyue power to die to sinne and to liue to God Tim. What is meant by the similitude of his death and resurrection Silas Thus much that what was done in Christ by nature must be likewise done in vs by Analogie or proportion as thus Christ dyed naturally so wee must feele in our selues a dying of our sinnefull desires as hee rose againe out of the graue so
very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are
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
become his members hee bestoweth his benefits by his spirit giuing them righteousnesse holinesse peace ioy and life Fourthly he putteth his spirit into them to direct and gouerne them in the wayes of God that they may do the workes pleasing to him Note this that these seuerall actions of faith and of the spirite howsoeuer in the order of causes some go before others followe and some are felt of vs before others yet in respect of time they are all wrought togither Tim. What instructions are we to learne from this spirituall vnion Silas First we learne what a noble worke our Vnion with Christ is vnto which are required so many seuerall actions both of faith and of the spirit Secondly we are taught that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ. Thirdly it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances his ours togither or to be nothing else but an agreement between minds and wils such as may bee betweene friends or man and wife or Prince and subiect Lastly it doth admonish all men what a needfull thing it is to be endued with faith and the spirit seeing without these there can be no vnion had with Christ. Tim. And if wee haue no vnion with Christ through the spirit and faith can we not be Christians Silas Without this vnion wee may bee Christians by profession and before men but before God we cannot for it is plainly saide If we haue not the spirit of Christ wee are none of his And if we neither haue Christs spirite nor be none of his we cannot be Christians otherwise then in name for as a branch and a member are saide to liue so long as they do partake in the iuice of the Vine and life of the body from whence beeing seuered they are dead and withered cut off and cast out so it is with vs we haue the life of a Christian by being Christs and hauing his spirit Iohn 15 1 2 3. Gal. 2 20. Tim. What profit are we to make of this point that euerie true Christian is one with Christ hath his spirit Silas First this reprooues such as vse to excuse their sinnes by saying they are flesh and bloud and not spirituall which is as much to say as that they are no Christians for if they be of the body of Christ they must of necessity haue his spirit and be spirituall Secondly it reproues the Papists that withhold the Scriptures from Gods people vppon pretence that they haue not Gods spirit they might euen as wel say that they are no Christians For to be a member of Christ and to be led by the spirit of Christ they be things that go necessarily together cannot be puld asunder no more thē can a liuing member of a naturall body bee seuered from the soule euen so can no Christian be without Christs spirit Lastly this reproues such as say we must alwaies doubt whether we haue the spirit of Christ or no which wee ought no more to doubt of then whether wee bee Christians or no. Tim. I but many pretend themselues to be one with Christ and to haue his spirit and so to bee good Christians which yet are not How then shall we be sure of these things Sil. We shall surely know it by the effects of our spirituall vnion to wit Iustification and the fruits thereof as they are laide forth Rom. 5 1 2 3 4. 5 11. Also by the effects of our Sanctification as they are laid forth Rom. 7 16 17 18 19 20. Psal. 15. throughout 2 Pet. 1 6 7. DIAL IIII. Verse 10. And if Christ be in you the bodye is dead because of sin but the Spirit is life for righteousnesse sake Tim. VVHat doth this Text containe Silas A comfortable conclusion drawne from the spirituall vnion which the beleeuers haue with Christ as thus The faithfull which haue Christ dwelling in them by his spirit may bee certaine of the saluation of their souls without all perplexed doubting wauering and feare of condemnation Tim. In what manner and how is this conclusion of comfort brought in Silas By a Prolepsis or preoccupation by the preuenting a secret Obiection which he propoundeth and answereth The Obiection is this To what end is it to bee Christs and to haue his Spirit in vs sithence we must die as others Vnto which obiection the Apostle answereth that our bodies indeed because of sinne stil remaining in them are dead or mortall but the Spirit is life because of righteousnesse This text then hath two parts an obiection and an answer to it Tim. Now to the words and tell vs what is meant by this particle If Silas This particle If signifieth forsomuch it doubteth not it reasoneth affirmeth or demonstratiuely concludeth An argumentatiueparticle or word and not dubitatiue Tim. What is it for Christ to be in vs Sil. It is all one with our beeing in him both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members Tim. What is heere meant by Body and by Dead As also why is this added Because of sin Silas By body some vnderstand the flesh or vnregenerate part of man figuratiuely but it would bee taken properly for that part of man called the body The reason is because body is neuer found put for sinne without some addition also by dead is signified mortall or subiect to death Rom. 6. 12. or fraile corruptible Phil. 3. 21. 1 Cor. 15. moreouer sin is added to shewe the true cause of mortality to wit sin which brought in death Gen. 3 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne therefore they be obnoxious and lyeable to death Tim. What doth righteousnes signifie Silas It well may be interpreted either of Christs righteousnesse imputed to faith or of righteousnesse inherent and begun in our hearts by the regenerating Spirit If wee take it of the former the sence will be thus much viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer because hee being iustified and freed from guilt of sin is also thereby to be absolued and set free from death eternall which being remooued life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed Rom. 1. 17. The iust by faith shall liue Rom. 5. 18. But if wee take the latter sence then it will haue this sēce not as any meritorious cause of it but because it is a certaine vndeceiueable signe of imputed righteousnesse to which life eternall belongs also of Christ his spirite dwelling in vs and of our communion with Christ al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life as trees known by the fruite Tim. What instructions do arise from hence Silas The first is this that all men euen the godly are fraile
and mortall which is prooued Heb. 9 27. also by experience and reason which is dwelling sin wherof seeing none be free therefore all be fraile and vnder death Tim. What vse of this instruction Silas It serueth much to shake off pride and security and to prouoke all to watchfulnesse and humblenesse Should dust be proud should man be secure seeing he must die and come to iudgement Tim. What is the answere to this obiection Silas The Spirit is life because of righteousnes Tim. What is meant here by the Spirit Sylas Some by the spirite will haue meant the Holy Ghost the spirit of God and Christ dwelling in vs then the meaning is though we carry about vs mortall bodies yet the holy Spirite of Christ dwelling in vs is euen in this mortality the earnest and pledge of immortall life in heauen But by Spirite heere is meant the spirituall part of man to wit the soule being 〈◊〉 by the spirit of God The opposition betweene the spirit and the body do require this sence Tim. What vse is to be made of this point Silas A singular comfort against the terror of death the horror conceiued from the putrifaction and rottennesse of the body in the graue that howsoeuer the body must die by the decree of God yet the soule being sure of eternall life shall liue for euer with Christ in heauen the better part shall be well euen most happie and the worst part the body must follow in time for being both the members of Christ and temples of the Spirite both must be vessels of celestiall glory Tim. What other instruction from hence Silas Whosoeuer is righteous indeed by inherent and imputed righteousnesse he may bee vndoubtedly sure that he shall liue for euer eternally with God first in his soule then in his body The reason is because such haue the beginning of eternall life and therefore are sure of the possession For God will finish that which hee begins also he will keepe his promise Tim. What vse of this point Silas It should cause euery one to search whether he be iustified and sanctified He that findes these vpon due examination findes strong testimony of his eternall saluation whereof the lesse we doubt the more sure we are of righteousnesse Secondly it affoordes a sharpe reproofe to such as are vnrighteous as their liues do shew yet promise to them selues life eternall and professe the hope of it these lye and deale not truely whosoeuer saith that he shall liue happily yet hath no care to liue holily He that walks in darkenesse and saith that hee hath communion with light doth deceiue himselfe DIAL X. Verse 11. But if the Spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your Mortall bodyes by his Spirit that dwelleth in you Tim. VVHat doth this Text containe Silas A Consolation taken from the effects of the Spirit raising vp our vile bodies vnto a glorious life It dooth naturally arise from the former verse after this fashion Our bodies when they be dead and do lye and rot in the graue they shal be quickned again at the last day by the power of Christs spirit The sum whereof is thus much that howsoeuer death and corruption in the graue be things very terrible yet for all that this is no small comfort vnto the faithfull that the same Spirit which at their death giues eternall life to them as concerning their soules shal also at the length quicken their bodies that the whole man may liue and be blessed for euer Tim. Let vs now come to expound the words and tel vs what is meant heere by Him and the Spirit of him Sil. By him is meant God the Father from whome because the holy Ghost proceedeth therefore it is called his Spirit or the Spirit of him Tim. What is meant heere by Iesus and the raising him vp from the dead Tim. By Iesus is meant the body of Iesus which being crucified and dead was quickned againe the third day and this is called the raising vp Iesus from the dead A Synecdoche of the whole for a part Tim. What do ye learne from these wordes thus opened and declared Tim. VVHat is the summe of this 12. verse Silas That Christians must not liue after the flesh but after the Spirite which though it be not expressed yet it must be vnderstood by the law of contraries Tim. By what argument is this exhortation pressed and vrged vpon vs Silas By foure arguments The first is taken from that which is equall and honest verse 12. The second from danger the third from profit the fourth from the easinesse of it verse 13. Tim. What is the argument taken from honesty Silas It is this Common honesty requireth that euery man pay his debt now all the faithfull are debters to the Spirite and therefore wee are all bound to pay this debt by liuing after the Spirite Tim. What are we to learne generally from this exhortation Silas Two things First that in good order of teaching exhortation must follow doctrine the reason is first because exhortation pierceth deeper and sticketh longer when it is built firmely vpon the ground of some doctrine euen as doctrine becomes more liuely when there is an edge set vpon it by exhortation Secondly from hence we are generally taught that it is a point of honesty and iustice to answere and satisfie our debts as it is written Rom 13 8. Owe nothing to any man Whervnto adde the example of the widdow mentioned in 2. Kings 4 7. who being charged with many Children yet sold her substance to pay her debt See more touching this vpon the Dialogue Rom. 13. 8. Tim. What vse is to be made of this point Silas It reproues sundry sorts of people First such as borrow and neuer meane to pay taking all to bee their owne that once comes into their purse Secondly such as are of opinion that whatsoeuer is lent them is their owne if they neede it neyther are they bound to restore Thirdly such as will pay their debts but they doe it out of a loue not to honesty but to their own reputation Fourth ly such as wickedly deferre payment to the hurt of their creditours or wholly defiaude their creditours by vniust tricks Fiftly such as discharge their debt but doing it with an ill will louing them the worse which haue trusted them with their mony that prouerbe being often fulfilled in this case When I lent I was a friend but when I asked I was vnkinde Sixtly it rebukes Ministers which pay not the debt of teaching to their people the people that pay not their due and debt of maintenance to their teachers Rom. 1 14. I am a debtor to the Grecian 1 Cor. 914. The Lord hath so ordained it that they which preach the Gospell should liue by the Gospell Tim. In what respects or by what wayes doe the faithfull become debters to
the Spirit Silas The godly are debters to the spirit three manner of wayes in respect of his benefits towards them past present and to come the benefits past are these sixe First the benefit of their creation for in that all men at the first creation were made in the image of God this must be ascribed to the worke of the Spirit Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity therefore of the Spirit Secondly their regeneration in that of the children of wrath they are become the childeren of God by faith Ioh. 1 12. 13. 3. 5. 6. Thirdly iustification in that they are set free from sin eternall death and accepted as fully righteous by the imputation of Christs righteousnesse to them Fourthly calling whereby they haue beene drawne vnto the faith in Christ. Fifthly sanctification whereby sinne is mortified that they may liue in newnes of life 1 Cor. 6. 11. Sixtly all the graces and fruits of the spirit Gal. 5. 22. Secondly the benefite present is the spirituall consolation in all afflictions together with the gouernment and regiment of the spirit Ioh. 16 7. Rom. 8. 9. Thirdly the benefits which wee hereafter looke for from the spirit is first dayly encrease of knowledge and all other guifts of the spirit Secondly corrob oration in grace vnto death 1 Pet. 5 10. Thirdly quickning of their soules at their death with eternall life Rom. 8 10. Fourthly quickning of their dead bodies at the resurrection Rom. 6. 11. Fiftly the glorification both of body and soule eternally in heauen These many and great benefites of the spirite doe therefore oblige and binde the faithfull most straightly vnto this debt not to-liue after the flesh but after the spirit which doth so many and great things for vs. Tim. What is it not to liue after the flesh Sil. Not to liue after the flesh signifies not to liue after the motions of our corrupt nature but to study to mortifie them Tim. What do we ow nothing to the flesh Silas Yes to our flesh as it is our substance wee owe loue and cherishing but to the flesh as it doeth signifie here sin and corruption wee owe nothing but crucifying and mortifying of it for it striues against the spirite it rebels against the law of our minde it leades vs captiue to sin it causes vs to doe the euill wee would not doe and to leaue vndone the good wee would doe it is an enemy or rather enmity against God it cannot please God Tim. What is it to liue after the spirit Silas To striue take thought and endeuour to doe according to those motions which are stirred vp by the spirit to witte such thoughtes and motions as agree with the worde of the lawe and Gospell and such motions wee are bound to follow for it is our debt whereas a carnall man wil repell such motions as accord with the word but a spirituall man will entertaine them Tim. Shew vs nowe what wee are to learne from this sentence Sil. This one thing that a godly and a righteous life is a debt which is due from vs to God the reason hereof is threefold First wee are Gods creatures therefore wee are bound to serue him by the lawe and right of creation Secondly wee are redeemed and bought with the price of Christs bloud therefore we doe owe to him all obedience and seruice by right of purchase 1 Cor. 6 20. Thirdly all the former benefites giuen vs by the Spirit doe oblige and binde vs to a godly life by the right of common honesty which bindes vs vnto our benefactor Tim. What vse and profit are wee to make of this poynt of doctrine Silas First if liuing godly all our life long be a debt then it cannot be that our workes should merit with God for that which is a debt cannot be a merit no man merites not thanks to pay what he oweth Secondly this ouerthrowes the works of supererogation which if they beo works of the Spirit then we ow them of duty and if they be not such works then ought they not to be done Thirdly hence wee learne that the doing of good workes or the leading of a godly life is a thing necessary though not as a meritorious cause of saluation yet as a duty which we are bound to pay as a debt to the spirit our benefactor Lastly all that liue after the spirit will bee obedient to the worde of God the more obedient wee are to the word of God the more we liue after the spirit for the spirit the word are coupled togither by firme connexion The worde is vnderstood and obeyed by sanctification of the spirit and the holy Spirite perswadeth to that onely which is consonant to the word DIAL XII Verse 13. For if ye liue after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall liue Tim. WHat doth this scripture contayne Sil. Newe reasons to enforce the sormer exhortation of liuing after the Spirit and not after the flesh that is of leading a holy life the reasons bee three The first is from the vnprofitablenesse or danger if we doe liue after the flesh then wee shall dye Secondly from the profit which will follow if we doe liue after the Spirit then wee shall liue The third is from the facility and easinesse because through the grace of the holy Spirite it will be an easie thing to leade a godly life Tim. Now expound the words and tell vs what it is to liue after the flesh Silas To follow and obey the corrupt motions of our blinde reason and peruerse will The danger heereof is death now all men naturally abhorre death as a most fearefull thing Therefore as we would abhorre such a miserable and horrible effect as death wee must bee carefull that we liue not after the flesh but that we obey the Spirite Tim. What death is that which is threatned to those that liue after the flesh Sil. Not onely the naturall death which is common vnto all frō which euen the godliest are not exempted but must dye at the last Againe this death is so farre from terrifying some of the godly that it giueth them much ioy and comfort and is a thing most desired of them and therefore these words are not to be vnderstood of a corporall death alone which is the dissolution of nature but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly as a iudgement of some lust of the flesh which they haue too much followed As it hapened to Moyses Aaron Iosias Ely Numb 27 12 13. Deut. 32 49 50 51. 2. Kings 23 29. 1. Sam. 33 34 4 11 18. Also the Prophet mentioned 1. Kings 13 24. Yea sometimes the obeying some lust of the flesh doth cost Gods children deare from the hand of ciuill iustice as happened to some that perished in the wildernesse 1. Cor.
10 5. and to sundry others daily amongst our selues who come vnto publike and shamefull death for some worke of the flesh which they haue done and yet no doubt are the faithful Children of God as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant is eternall death which is the casting out of the whole man both body and soule from Gods presence to suffer Hell torments for euer and euer Tim. But seeing they which are cast into Hell shall there liue for euer how is this called death Sylas First as the blessednesse of heauen is called life in scripture because of all things life is most pleasant so the miseries of hell are called death because death of althings is very miserable most shunned Secondly though the wicked do liue in hell yet because they are separated from God who is life and because they so liue as that they are euer dying therefore it is worthily called death Tim. The words being thus opened nowe let vs see what instructions will arise from hence Silas The instructions are two the former concernes the wicked the latter the godly for the former the wicked are heere admonished that if they are obedient vnto the flesh liue wickedly doing what sin commāds they must dye and perish for euer if they continue so 1 Cor. 6. 9 10. Gal. 5. 20 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death Rom. 8 6. also because the wages of sin is death Rom. 6. 23. Tim. What is the vse of this instruction Silas It affoords an admonition to all such as doe liue in the seruice of any fleshly lust to forsake it betimes and earnestly as they doe couet not to be destroyed perpetually if this moue not yet let them forsake their euill course least they shorten their naturall life and purchase to themselues a reproachfull death by being giuen ouer to some crime that shall deserue it Tim. What instruction may bee giuen from hence to the godly Silas This that howsoeuer they are free from condemnation by faith in Christ yet the meditation of eternall death is profitable for them the reason here of is because the godliest men haue still some flesh and sinne abiding in them yea the most haue more sin than grace Heereof it followes that they are neuer free from blemishes and spirituall slothfulnes security presumption and prophanenes against which the consideration of hell paines is a good remedy because the more Gods fierce iustice and wrath be thought vpon and feared the more carefull men become to auoid the former and all other sinnes The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire Tim. What profit is to be made of this latter instruction Silas First it reproueth the godles who do not thinke it needfull often to thinke of Hell fire or bee afraide so to doe least it trouble them better now to be feared with it then heereafter to feele it Secondly it admonisheth all Gods Children much and very earnestly to consider the estate of the damned if they desire to liue holily after the example of Paul 2. Cor. 5 9 10. 2. Tim. 4 1 2. It is Chrysostomes counsell that at banquets and feastes and publike meetings men should talke of hellish paines that they may be awed and auoide them Tim. Proceed now to the words which containe the second reason and tell vs what is meant heere by the deeds of the body and what is it to mortifie them Silas By deeds of the body we are to vnderstand the same whichelse where are called the lusts of the flesh the workes of darknesse euen all sinfull motions and deeds which spring from the minde and are executed by the body and mortifie signifies to suppresse and keep them downe by the power of the Spirite that they doe not flourish and raigne in vs as a King to command and gouerne vs. Tim. What is meant heere by Spirite Silas The power and strength of the Holy-Ghost abating and taking downe the strength of sinne causing it by little and little to dye in vs. Tim. How many wayes doth the grace of the Spirite worke towards the mortifying of sinne Silas Foure wayes First it doth detect and discouer sinfull thoughts and actions Secondly it stirres vp a griefe for them and hatred of them Thirdly it kindles feruent prayer to get strength against them Fourthly it brings to mind sentences of the word which are as a sword to cut downe sinne Lastly it makes watchful against sinne to auoide all occasions of it and to vse all sanctified meanes against it Tim. What is heere meant by life Sil. An happy long and prosperous life here which is often granted to the godly as a fruite of their godlines but especially eternall life in heauen which consistes in the participation with Christ of his blisse glory and dominion Reu. 3 21 22. Tim. Let vs heare what instructions doth arise from the latter part of this Verse Silas First in the godly which are regenerate there will alwayes be found some deedes of the flesh because their regeneration is vnperfect Tim. What vse of this instruct on Silas It confutes such as challenge to themselues a faigned perfection Tim. What is the second instruction Silas That the life of euery godly person must bee a continuall mortification and repentance They must alwayes be offering violence to their sinfull lusts resisting them by the word praying against them auoyding all occasions of them and vsing all other good meanes for the beating of them downe if euer they will liue holy Tim. What vse of this second instruction Silas It sharpely reprooues the negligence of such Christians as suffer their wicked lusts as weeds in a garden or ill humors in a body for lacke of mortifying resistance Tim. What is the third instruction Silas That sinfull lusts are not to bee mortified otherwise then by the grace of the Spirit without which it is impossible to subdue them by which it will be found verie easie to tame them The reason is because the force of the Spirit is stronger then the power of sin Tim. What vse of this instruction Silas It confutes such as affirme that vices may bee maistred by strength of free wil or by Philosophical vertues Secondly it humbles the godly to consider that they can ouercome no sinne of themselues without the aide of the Spirite Thirdly it admonisheth all men to seeke for strength against sin at the hands of Gods Spirit Lastly the Spirit vseth our endeauours as a means of iustification Hee that made vs without our selues doth not saue vs without our selues Tim. What is the last Instruction Silas To liue after the Spirit is the way to liue happily heere and for euer the reason is Gods ordinance and promise Tim. What is the vse heereof Silas To encorage all men to leade a godly life without the which they
the Spirit The second is their waiting for the ful accomplishment of their heauenly inheritance redemption of their bodies Tim. What is that which is here called the Spirit Silas By a Metonymie of the cause for the effect the Spirit is put here to signifie all the gifts of the Spirit which be not miraculous guifts which we cannot finde that the Romanes had nor yet common guifts such as hypocrites and wicked men haue but speciall gifts peculiar to the elect as calling faith iustification sanctification hope loue repentance c. Tim. How are these gifts termed first fruits Sil. It is a metaphor or speech borrowed from the manner of the Church of the old Testament when the Iewes by the commandement of God did offer their first fruites vnto God partly to shewe their thankfulnesse vnto God and partly to 〈◊〉 the rest of the crop Deut. 26. Leuit. 23. 14. The which the Apostle doth fit to his purpose after this sort As by offering the first fruites the Iewes receiued hope of a good haruest to enioy the rest of the crop in due time so the portion of sauing and speciall grace which Gods children haue here assureth them of the persection of glory hereafter that God will fulfill that certainely in them which he hath happily begun Tim. What doctrines doe ye learne from the words thus expounded Silas The doctrines bee two the first is such as feele the speciall guifts of Gods Spirit wrought in their hearts now may be assured of 〈◊〉 life in heauen the reason hereof is the faithfulnes of God who will accomplish the beginnings of his grace 1 Cor. 1. 9. Phil. 1. 6. Tim. What is the vse of this doctrine Sil. First it reproues them which hope for eternall glory and yet haue not these guifts of the Spirit in them Secondly it comfores the godly who haue these first fruites because they certainly shall in the end haue the fulnesse of blisse so as they do with patience 〈◊〉 for it Tim. What is the other doctrine Sil. This that 〈◊〉 beleeuers haue the gifts of the Spirit but in a meane measure as the first fruites offered to God were but an handfull as it were in respect of the rest of the heape so the portion of the guifts which the faithfull haue are but very small in respect of that they should and one day must haue The reasons why the gifts of the Spirit are measured out to the faithfull in so small a portion is first to humble them in the sight of their owne imperfections and wants Secondly to stirre them vp to more seruent prayer that they may alwayes seeke to God and depend vppon him hauing euer neede of him Lastly because this way doeth most make for Gods glory and also it doeth nourish mutuall charity amongst men 2 Cor. 12. 9. 10. Gala. 6. 2. 3. Tim. What profit are we to make of this doctrine Sil. 〈◊〉 it serueth to harten and cheere those that haue any measure of sauing grace in them bee it neuer so little ye a though it bee but a desire to beleeue so as there bee soundnesse and truth withall Secondly this must admonish the children of God that they endeuour to grow and encrease in the graces of God 2 Pet. 3. 18. by the diligent and constant vse of all good meanes Gala. 6. 8. Tim. What other things learne ye hence Silas As the first fruites were dedicated to GOD only so all our gifts should bee bestowed to this ende onely to serue and honour God by them and not for vaine glory or worldly preferment Tim. Now tell vs what is meant by adoption Sil. The inheritance of heauen whereunto beleeuers are adopted Tim. But how can they be said to wayte for their adoption which bee already adopted and be already Sonnes Sil. They which bee already adopted hauing the right of sons and title to the inheritance may yet still wayt for the consummation of their glory and full fruition of their inheritance And this is it which is heere meant by the redemption of our bodies because when our bodies shall be wholly free from corruption and misery then shall our glory be consummate and perfect Tim. What is the doctrine that ariseth from these words Sil. That the redemption of the saithfull will then bee effectuall and compleat when their bodies shall be againe raised out of the dust The reasons hereof be first because while they liue they are subiect to many sinfull infirmities and miseries of this life Secondly because the body must be dissolued from the soule by death and afterwards rotte in the graue therefore till the body bee restored at the resurrection the glory of the faithfull cannot be consmmate and perfect howsoeuer now they are redeemed from sin sathan damnation and hell Tim. What is the duty of Gods children in regard of their glory to come Silas To waite for it with sighes Tim. Howe may the sighes of Gods children be descerned from the sighes of the hypocrite Silas Gods children doe sigh in themselues that is soundly and secretly their sighes come both from the bottome of their heartes in a liuely sence of that which they want and looke for and also they are secret and silent not appearing somuch outwardly as hypocrites doe to bee seene of men as conceiued inwardly in the sight of God DIAL XXII Verses 24 25. For wee are saued by hope but hope that is seene is no hope for howe can a man hope for that which hee seeth But if we hope for that which wee see not we do with patience abide for it Tim. WHat is the drift and purpose of this text Silas To proue that which he said in the former verse to wit that all true beleeuers doe with sighes waite for their full and perfect adoption euen their celestiall inheritance The reason which is here vsed to prooue this is taken from the nature of hope thus We haue heauenly saluation no otherwise but by hope therefore our full saluation is yet absent from vs and with patience to bee waited for For where the thing hoped for is present there is no place for hope which so presupposeth the absence of perfect blessednesse to the griefe of beleeuers as withall it looketh certainly to possesse it in due time whence ariseth ioy and gladnes Tim. What doth this text contayne Silas Two things first a proposition we are saued by hope Secondly an application opening the office and nature of hope Tim. In the nature of hope what things doeth the Apostle Paul consider Silas Two things First that the thing hoped for is absent verse 24. For Hope which is seene is no hope Secondly that it must bee patiently waited for Verse 25. For if we hope for that we see not then we do with patience abyde for it Tim. Expound the words and tell vs what is meant by We and also what is meant by Saued We are saued Silas By Wee is meant the Apostle himselfe and all
auoide all occasions means causes prouocations vnto them Sinne cannot be eschewed whiles enticements vnto sinne be cherrished Who will no euill doe must do nothing that belongs thereto Tim. What is done in verse 14 Silas The maine exhortation is repeated onelie the forme of words is varied Also now he expoundes the armour of light as hee had by particulars declared the workes of darknesse by a new Metaphor of a Garment to which Christ is likened put on because as a Garment hides our corporall nakednesse so by Christ our sinnes are couered from the sight of Gods Iustice. Also a Garment compasseth in our body aboue and belowe from top to toe so all the corruptions of beleeuing sinners bee couered vnder this Mantle of Christes righteousnesse Lastly a Garment serues not for couering onely but for comelinesse ornament too so the Spirit of Christ dooth decke and adorne Christians soules euen as his death doth hide our spirituall pollutions Christ is our wedding Garment and our long white robe Reuel 3 18. Aarons Garment is a type heereof the glorious apparrell of the High-Priest vnder the Law was a figure of this spirituall raymenr and taught Gods people that as neuer the High Priest might appear before God without his Ephod and fine linnen garment so sinners cannot with liking and allowance come vnto God otherwise then by Christ by whome alone there is accesse made to God Rom. 5 2. Iacob put on Esaus clothes when he got the blessing and for the obtaining of heauenlie blessednesse it is verie necessarie that we put on Christ. Tim. But seeing Christ is put on by Baptisme Gal. 3 27 how are the Romanes being alreadie baptized exhorted to put on Christ Silas Christ is put on two wayes First Sacramento tenus Secondly reipsa either in the Sacrament onely or in truth also Thus the Maister of Sentences distinguisheth out of Augustine who writeth thus Indu mus Christum aut ad Secraments perceptionem aut ad vite sanctificationem The former is common to good and bad the latter is peculiar to the Saints many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion as Zacheus Paule the theefe these till their conuersion receiue no more but the Sacrament without Christ who is the thing signified and reprobates do neuer put on Christ otherwise then Sacramentally and by profession of him before the Church Paul writing heere to persons both baptized and conuerted and growne into yeares and grafted into Christ exhorteth them vnto the latter putting on of Christ to wit in deede and trueth and that more and more vnto further sanctification of 〈◊〉 〈◊〉 Fob this phrase put on in the present time noteth a continuall acte which endureth and must be done al our life long Christ is truly put on after two sorts First when the elect thorough a liuely faith do as certainely possesse Christ as they do their owne Garments whereof they are still the more assured the more they stirre vp their Faith and do encrease in good knowledge of the Gospell Vnto this putting on belongs two actions one of Christ that hee put on all our sinnes and wretchednesse 〈◊〉 Cor. 5 21. the other of the beleeuing heart to lay holde more firmelie on Christ his righteousnesse and life to make them our owne as our cloathes be The second way of putting on Christ truly is when the fruits and graces of the Spirit are plentifully giuen or more largely powred into the Christian soule to deck beautifie her as a rich Garment there being two vses of apparrell first to couer and secondly to adorne this latter is heere respected principally at least For howsoeuer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death as Adam couered his naked body with skinnes of dead Beastes yet because hee doth not heere entreate of incorporation into Christ apprehending him to Iustification and this phrase of putting on Christ beeing opposed vnto the workes of darkenesse mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man such as be rehearsed Col. 3 10. Galath 5 22. 2 Peter 1 5 6. but especially in sobriety chastity charity peace and meekenesse which are contrary vnto these vices mentioned in the former verse So then the meaning is that as the bodie with Iewels and outward Ornaments so our Christian soules should bee beautified plentifully with such temperance tinency sober and chaste liuing purity of thought and bodye with that loue and comfort as commeth vnto vs from Christ and were in all abundance in the manhood of Christ whom the Scripture setteth before vs as a patterne and sampler to follow in these and other graces Iohn 10 27. 2 Pet. 2 21. 1 Iohn 2 6. Tim. What instructions may wee gather from hence Silas That all Christians that doe endeauour themselues more to resemble Christ in these good workes then they haue done before beeing more studious of a temperate peaceable humble and chaste behauiour they do fulfill this precept of putting on Christ. Againe whereas these graces are called Christ wee are taught that we must haue Christ himselfe before wee can haue any gift of grace Whereas Origen saith He that hath all graces hath Christ it were better to say with Chrysostom He that hath Christ can lack no Vertues for the treasure of all graces are in Christ and himselfe is giuen ere his benesits and graces can be gotten Also where Christ is there is the Spirite of Christ which is a Spirit of knowledge of the feare of God of chastity and righteousnesse c. Moreouer heere wee are to be admonished that as our apparrell is seene and makes vs knowne to them with whom we liue so Christ must appeare in all our words and workes Wee are to liue as Christ liued that we may be knowne whose wee are Furthermore as they which put on their apparel put on one part as well as another with delight so Christians must chearefully imitate Christ in all his vertues so farre as concerneth them and this they ought to do not for a day or two or a few months or a year but continually all the time of their pilgrimage striuing how to abound in the workes of the Spirit For as wee cannot haue worldly riches all at once so neyther may wee looke to enioy all good giftes in a moment or in a short time for wee are full of imperfections and haue manie temptations and hinderances to wrestle with therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces a putting on of Christ. Lastly this exhortation being vniuersall directed to all members of the Church therefore Magistrates Ministers people olde young learned vnlearned men women must make it their study to followe and imitate Christ being daily more like him in all parts of honesty and holinesse For certaine
of 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
to beleeue him From hence are taxed three sorts of men First such as are common swearers vppon euerie light occasion as prophane worldlings do Secondly for such as resuse to take an Oath before a Ruler for the Ceremony of kissing the Booke or laying their hand vpon it as the Brownists do which is a meer Circumstance and a verie indifferent thing being voide both of superstition and scandall like vnto the gesture of the Angell in the Reuelation lifting vp his hand whē he did sweare which Custome is vsed in AEthyopsa vnto this day when they take an Oath as Abrahams seruant put his hand vnder his Maisters thigh when he did sweare Gen. 24 9. Thirdly such as are too scrupulous of an Oath when there is iust cause to take it as the Anabaptists who deny vnto the Christians lawfull vse of Magistrates Lawes and Oathes contrary to these euident Testimonies of Scripture as Deut. 〈◊〉 10 12. Psalm 110 4. Heb. 6 17. Gen 21 20 〈◊〉 35. 1. Sem. 24 23. 2. Cor. 11 21. Gal. 1 2. Esay 19 18. 43. 23. besides manie other Tim. Of what Spirit doth Daul speake when he saith who I serue in my spirit tell vs also how God will be serued wherin his seruice consists and for what reasons we are to performe seruice to his 〈◊〉 Sil. This Particle My sheweth that he speaks not of God his spirit but of his owne spirit and feruent affection 2. Tim. 1 3. and it teacheth vs in what manner God is to be serued 1. Religiously worshipped not in shew and ostentation not in hipocrisie not coldly and perfunctorily not constrainedly and by compulsion not in body only but in soule also with Readynesse 2. Cheerefulnesse 3. sincerity 4. feruency and innocency of heart for these are things wherin Gods seruice consisteth His internall worship standeth in Faith Hope Loue of God feare of his name Confidence peace ioy in the Holy-Ghost patience in suffering and obedience in doing his will Prayer for his protection benefits and thankfulnesse of heart for his mercies of all sortes His externall seruice is placed in publicke prayer reading and hearing his word with reuerence and attention Communicating in the Holy Mysteries prayses singing of Psalmes c. All which parts of his seruice wee are bound to performe vpon these Reasons First because we were created of God out of nothing Secondly because by the blood of his sonne wee were redeemed out of hell Thirdly out of many dangers of bodie and soule we haue beene preserued Fourthly with many and manifold good things we haue beene all our life long plentifully and graciously blessed Fiftly God hath giuen vs both commaundement by his authoritie and freedome with happy liberty that wee may serue him And lastly promiseth to vs not only felicitie on earth but in heauen so we will serue him for Godlines hath the promises both of this life and of that which is to come Tim. For whom must we pray Sil. For others as wel as for our selues especially for the Pastor and the people one for another Tim. What things hinder Prayer Silas Foure things first our vnworthinesse compared with Gods Maiesty secondly our insufficiencie to pray being destitute of meetnesse and guifts therein thirdly hardnesse of the worke being one of the hardest works of a Christian fourthly opinion that God will heare vs without asking and that prayer is needlesse This hindereth some Tim. What things hinder perseuerance in Prayer Silas Differring the profit and fruite of our prayers so long as men waxe wearie of calling because GOD heares not Tim. What Remedies against these Lets Silas First consideration of Christs merites and worthinesse in trust whereof our Prayers bee offered vppe Secondly Gods acceptance of our vpright desites and endeuours notwithstanding imperfections Thirdly his commandement laying the duty vpon vs. Fourthly his promise of hearing vs. Fiftly experience of the Saints who notwithstanding all Lets haue both praied and obtained and why may not other the Children of God hope to finde the like fauour hauing the like encouragements Tim. We haue seene Pauls Prayers were constant without ceasings what do ye learne heere that he Made mention of the Romanes alwayes in his Prayers Silas Euen thus much First that it is the dutie of a Minister of the word when he praieth for himselfe and others not to forget his flocke whom he feedeth but to remember them in all his prayers because teaching by Praier becomes successefull and effectuall Secondly it may be meete that the flocke should know this Loue and Care of their Pastor for them to enkindle the respect of him the more and especially to gain their harts to receiue his instructions Lastly that if the successe of our Prayers appeare not straight way yet wee ought to perseuer as in Luke 18 1. 1. Thes. 5 17. Tim. What was the matter of Pauls Prayer Silas Hee expresseth one part of his prayer which was He besought God that he might haue a prosperous iourney by the will of God to come to them Tim. What Branches hath thu Prayer Sil. Two First that all hinderances remooued hee might haue opportunitie of a iourney to Rome Secondly that this iournie might be made prosperous both for safe comming to them and for dooing good when hee comes Tim. What should this teach vs that Hee beggeth this of God and referreth all to his will Silas That Gods Children should in all thinges hang vpon Gods prouidence submitting their will for iournying or for staying at home and for al other matters and for the good successe of all thinges vnto his good pleasure I am 4. 15. Secondly they in their Iournies and all other lawful workes that they take in hand must begin with Praier to God For God directeth all things as he will and he knowes best what is good and meete for his Children Also this is a seruice and honour which they owe to God to do all things by calling vppon his name Colos. 3. and distinguishing them from the Wicked who do not call vpon God Psal. 14. This condemneth the impiety and rashnesse of manie who as if they were Lordes of their owne actions do not rest vppon Gods will reuealed nor vpon his secret will for euents of their counsels DIALOGVE VI. Verse 11 12 13 14. Por I long to see you that I might bestow you some Spiritual guift that ye might be established that I might haue consolation together with you each with others Faith yours mine I would that ye should not be ignorant c. Tim. WHat doth this Text containe Silas Three thinges First the next proofe of Pauls loue in his purpose to trauaile vnto them for their good Secondly by an answere vnto an obiection Yea but why did ye not come all this while To which he answereth I haue bin Let hitherto Thirdly a reason of his purpose to wit because he was a Debter to them as being their Apostle and hauing recceiued guifts for their instruction Tim. What
was the end of Pauls purpose to Trauaile vnto Rome Silas To confirme them in the faith Tim. In what Respects did they lack confirmatiō or strength Silas In fiue Respects First because their Fayth was weake for we all know in part and beleeue in part 1. Cor. 13 9. Secondly their enemie Satan was craftie and strong Thirdly the assaultes against their faith both many and manifold Fourthly dangerous it was to bee ouercome Fiftly verie many seeming strong haue bin ouerthrowne by Satan From whence we may Learne that they which haue beene comfirmed by the comforts and exhortations of the word haue still need to receiue spiritual strength to arme them against new encounters Tim. Whence had they this strength Or by what meanes is it attained Sil. From the ordinance of Christ in the Ministery of the word and from publicke Prayer to Christ to blesse his owne appointment as also from earnest priuat praier and conference with the godly From diligent Reading and Meditation Tim. By what similitude may this be expressed Silas Of Raine which refresheth the thirstie land of Meat which cheareth the faint bodies through Gods blessing vpon them so the raine and food of Heauenlie Doctrine by the blessing of God refresheth the Christian soule being made faint and wearie with sinnes temptations Tim. What Vse is to be made of this point Silas First that as we desire to be inwardly strengthned we should giue eare vnto exhortation Secondlie that exhortations must be giuen with a sanctified mind that only our Neighbors profit bee sought with Gods glorie all corrupt respects whatsoeuer beeing abandoned Lastly that we do constantly and humbly vse all the former good meanes ordained to be meanes of our confirmation Tim. But wherefore doth the Apostle say That he would take comfort from the Romanes as well as giue Consolation vnto them Silas To shew that the strongest may bee edified and holpen euen by the weakest and not onely to declare the great modesty of the Apostle who Wrote as hee thought feeling a want and weaknesse in himselfe both in knowledge 1. Cor. 13. and in the guifts of regeneration Rom. 7 15. Tim. What Reasons of this Silas First God doth not giue his guifts all to one but so as one Christian shall neede anothers helpe Secondly he wil trie and exercise the humility of the most perfect Thirdly he will thereby norish loue among his Children whiles one stands another in such sted Fourthly he will get himselfe glory by doing his owne work by the feeblest meanes Lastly he will allow that absolute perfection is not to be found out of heauen Tim. What vse is to be made of this truth Silas First it comforteth them of the least gifts seeing God can and doth vse them to strengthen men of the best gifts and strongest Christians Secondly it serueth to admonish the stronger to suffer exhortations councell from their Inferiours as Moyses did from Iethro Apollos from Aquila Dauid from Abigaile Lastly it reproueth such as scorne the councell and help of such as be their inferiours in place and guifts Tim. What other thing may bee taught from this Twelfe Verse Silas The Nature of Faith which is to communicate and impart it selfe to others by the work of loue Faith workes by loue Gala. 5 6. Tim. By what Similitude was this set forth Silas Of Leauen of Fire of the Sunne and of God the Author of it all which doe communicate their properties to others and so doth Faith delight to expresse its inward force and vertue Tim. What doth follow heereof Sil. That such as doe not indeuour to strengthen others according to their guifts and calling it is a token that there is no Faith in them but that which is dead and like a withered Tree and dryed wombe which be vnable to bring forth fruite Tim. How may the Faith of Paul profit the Romanes Silas Two waies first by his faith he obtained increase of such spirituall guifts as he bestowed on them euen as their owne faith made them fit to receiue those guifts Secondly his faith stirred him vp to referre and vse those guifts he had to the good of others and to Gods glory Tim. What good came to him heereby Sil. In comforting and enstructing others he comforted and enstructed himselfe euen as Iron 〈◊〉 Iron and one hand washeth another otherwise then it is with the stone which wher 's the knife but it selfe remaines blunt and dull whereas Christians by teaching others doe teach themselues Tim. How was this further declared Silas By a dissimilitude betweene earthly and heauenly goods as thus Our earthly goods being giuen out we haue the lesse but heauenly blessings encrease and multiply towards our selues by the vse of them towards others For the faithfull by mutuall exhortations doe profite in the faith and it is knowne that Ministers comforting the sicke are comforted againe by them Tim. How might the Faith of the Romanes profit Paul Silas In prouoking them to pray for him and for the successe of his Ministry and also in moouing them to Minister to him consolations both inward and outward according as his occasions required all which bee the fruits of 〈◊〉 faith Tim. What was taught from these words I would haue ye know c. Silas That it is fit and requisite the people should know how well and heartily their Pastor loues them for it will breed loue in them towards him or else make them excuselesse Also it breedeth a boldnesse in them to resort to him vpon iust occasions as his wisedome and Grauity will cause them to come reuerently Tim. Wherein did Pauls loue further appeare Sil. In a purpose to come to them for their spirituall good of which purpose he was letted eyther by Sathan or by Gods speciall direction or by incident occasions of the Church When Paul would haue come to Thessalenica he saith That Sathan was the lette that he could not come 1. Thes. 2 18. Sathans impediments which he casteth in the way of Teachers to hinder them in their course be partly by raising vp Schismes and Heresies as in the Church of Corinth and Galatia partly by stirring vp persecutions and aduersities as he got Iames and Peter cast in prison at Ierusalem Acts. 12. and Antipas to be slaine at Smirna 〈◊〉 2 13. And Paul himselfe complaineth of a grieuous persecution which he suffered in Asia beeing tempted beyond his strength and brought into despaire of his life 2. Cor. 1 8. Sometime Paul was letted by God himselfe who by manifest Oracles called him backe from his intended enterprises Acts. 16 6. Where Paul purposing to preach the word in Asia was commanded in a vision to goe into Matedonia verse 9 10. Thirdly the necessities of the Churches encreasing euery day more and more occasioned the alteration of his purpose Paul seemeth to giue this reason of his not comming to the Romanes when he had decreed it That the estate of the Churches where he remained required his longer
of Paul his owne purpose that he did preach to the Romanes but of GOD whose Calling must be expected Secondly a lesson not onely for Ministers of the Word but for all others that what is in ones power to do for others good and namely for them to whom wee are more especially indebted wee should not faile to do it and that to the vtmost of our power with a chearfull and prompt minde according to that councell giuen vs in Ecclesiastes Whatsoeuer is in thy hand to doo see thou do it with all diligence Eccles. 9 10 Lastly let vs learn by Pauls example First to ouercome any discouragements whatsoeuer by the consideration of our Calling Secondly the goodnesse of the thinges we haue in hand Thirdly the hope of great gaine and successe by our labours DIAL VII Verse 16. For I am not ashamed of the Gospel of Christ for it is the power of God vnto Saluation to euery one that beleeueth to the Iew first and also to the Grecian Tim. WHat is the sum of thu Scripture Silas That we ought to glorie in the Gospel because thereby God is truly powerfull to saue all that beleeue it Heere doth end the holy Apostles 〈◊〉 and his Tract of Iustification by Faith beginneth at the 16. verse where he entereth vpon the Treatise by a Prolepsis making answere to a secret Obiection For Paul hauing written in the latter end of the 15. verse I hat he was readie to preach the Gospell at Rome it might be obiected vnto him the Gospell is euery where spoken against the Precepts therof be scorned and thy selfe accounted little lesse then mad which thinkest to teach the wise more wised ome by the Gospell To which the Apostle answereth ptofessing that He is not ashamed of the Gospell though it seeme neuer so contemptible and base vnto the worlde Whereof hee rendereth two reasons One because it is not his owne Gospell but of Christ as Author and concerning no friuolous or fruitlesse matter Christ as Matter Subiect The second from the Fort and 〈◊〉 thereof because it is a most healthfull and powerfull Organe or Instrument of 〈◊〉 to saue beleeuers So as this Text consisteth of two parts First a profession I am not ashamed Secondly a Reason For. And whereas he saith He is not ashamed it is a Liptote or Meiosis because more is meant then is spoken For it is as if hee had saide I am so farre from being ashamed and I do glory and reioyce in it so as I esteeme nothing so honourable Insinuating to the Romanes that they ought likewise so to do as he their Apostle did according to that which he spake plainly and without any figure vnto the Galathians Chap. 6 14. Now when he tearmeth the Gospell 1. the Doctrine of free Iustification by Christ the power of God he meaneth not of his Creating power or his reuenging power vnto destruction but of a power ioyned with fauour and loue for saluation not of his Essentiall power but of his Organicall Ministerial power or by a 〈◊〉 of the declaration of his power when it is manifested in the preaching of the Gospell to make it effectuall For by the Gospell God mightilie moueth the hearts of the elect when the houre of their conuersion commeth infusing the Holy-ghost which stirreth vp the vnbeleeuing heart and makes it able to beleeue whereby righteousnesse and saluation is obtained thorow Christ. Tim. What is the profession made in this present Verse Si. That Paul is not ashamed of the Gospell howsoeuer for in all Ages since the Gospell did first come abroad manie haue bin ashamed of it from the shame which accompanieth it haue they forsaken it or coldly professed it Yet Paul professeth that for no cause wold he be ashamed thereof A Confession worthy of such an Apostle Tim. How many wayes may we be ashamed of the Gospell of Christ Silas Two wayes especially First if we be ashamed of the Doctrine or duties of the Gospell or secondly of the Preachers and professors of it Tim. What things vsually make men ashamed of the Gospell Sil. Foure things First the strangenesse of the Doctrine being aboue naturall reason Secondly the simplicity and meannesse of the Gospell being without earthly pompe and glory Thirdly the troubles and crosses of such as are the Disciples and hearers of the Gospell Fourthly the plainenesse of the Gospell being voide of humane wisedome and excellency of words From whence we may obserue that great is the corruption of mans hart which is not ashamed of things shamefull and yet doe shame at things wherein they ought to glory Tim. What reasons should preserue vs from being ashamed of the Gospell Sil. Fiue First the example of Paul such an Apostle which had abid much shame for the Gospell and yet saw no cause to be ashamed of it Secondly the Nature of the Gospell being a gladsome and ioyfull message Thirdly the subiect of the Gospell which is Christ of whom if we be ashamed before men he will be ashamed of vs before God Fourthly because it is the Instrument of Gods power to beget Faith Fiftly the effect of the Gospell which is saluation the greatest of all benefits or rather it hath all safety in it comprehending deliuerances of all sorts both Temperall and Spirituall For whereas there be sundry and many kinds of saluations or safeties as of our goods and persons by good lawes and iust Magistrates against sicknesle and diseases by Phisitions and wholesome medecines from violence and iniuries of enemies by valiant Captaines and Souldiors from extremity of weather by builders of houses or Masons from colde by Garments as all these enemies dangers effects and 〈◊〉 came by sinne and be effects of transgression so our deliuerance and safety from them is a fruit of Christ his redemption and of that faith which embraceth it but heere is chiefely meant that saluation which is spirituall and is of the soule from sinne and eternall death whereof there be two parts the first part is deliuerance from guilt and punishment of sinne by remission the second is blessednesse and eternall life in the possession of Gods fauour and loue whereof there be three degrees First in this life at the time of regeneration when sinne being pardoned through Faith and the soule renewed by the Holy-Ghost it beginneth to liue that life which is eternall The second at death when the Soule seuered from the body is receiued into Abrahams bosome to rest in heauen with the Spuits of iust men The third at the day of Resurrection when the whole man shall be glorified with Christ euerlastingly This is that Saluation whereunto the Gospell bringeth the embracers of it Moreouer whereas it is preached to some vnto destruction it happeneth by the infidelity of men For the Gospell of it owne Nature and by the counsell of God is appointed to bee cause of Saluation Wherein it diftereth from the Law whose effect is to reueale wrath for sinne not to iustify and
that their Table should be a trappe and stumbling blocke And who knoweth not that false Prophets were a snare to Achab occasions of his error 1 Kings 18. And that the aduersities which hapned to the Egyptians in their owne Land and to the Israelites in the wildernes were occasiōs to the one of more hardning to the other of blasphemy and infidelity These occasions happen both inwardly by motions and thoughts suggested to the minde and outwardly by troubles pleasures plenty c. Which when they light vpon a good heart guided by Gods grace turn to their good and further them to amendment of life but if they happen vpon a wicked minde they are occasion of greater and more sinne vnto which yet by inbred corruption they are prone enough The last action of God in this iudgement of Deliuering is the putting ouer an vngodly person which refuseth to be ruled by God vnto the regiment and power of Sathan and their owne vile passions to bee more and more defiled and alienated from God that as they like best to bee led by them so they should be giuen vp to their own deuises which they loue which falling vnto them from God as a punishment and all execution of punishment hath the condition of goodnesse and iustice in it and seeing all men that so are punished do first by their iniquities deserue to bee deliuered and finally are not compelled but doe euill freely by their owne consent therefore God so effecteth this punishment of giuing vp to vncleannesse as hee is in no wise authour of the vncleanenes as it is a sinne for he is a God who willeth no iniquity no vnrighteousnes shall dwell with him and as hee extreamely hateth sinne being contrary to his most holy nature and pure Law so hee will extreamly and eternally punish it wherein he could not be iust were hee the author of sinne or 〈◊〉 tempter to it or approuer of it as it is a fault and desection Tim. What is the Doctrine of this place with the reasons and vses Sil. That in the vncleane actions of the wicked God is more then a sufferer euen a iust auenger and so by his will and power willeth and effecteth their wicked workes as his righteous iudgements Reason heereof both testimony of Scriptures affirming of God that hee dehuereth giueth vp sendeth the spirit of slumber hardneth maketh obstinate turneth the hearts deceiueth men makes the cares of men heauy their heartes fat c. Which import more then permission euen an action of God not instilling and droppiag in sin but inflicting it as a recompence of former sinnes as it is saide in the end of this verse and Chapter 11 9. Also if we shall shut out God from disposing the works of wicked men wee should depriue him of more then the one halse of the gouernment of mankinde and rob him to his great dishonor both of his prouidence and omnipotency if wee make him but an idle beholder and looker on and a bare sufferer as if something might be done which he would not haue done or could not hinder then where is his Almightinesle And how truely is it written that none can resist his will he works all things after the counsell of his will and doth whatsoeuer pleaseth him in heauen and earth for by this Doctrine of naked and idle permission something should bee done which God is not pleased nor willing to haue done The vse of this point for this present is not onely to discouer and conuict the errour of such as for preposterous defence of Gods iustice to the wrong and preiudice of his power and prouidence doe obtrude and thrust vpon God a 〈◊〉 and naked permission and desertion but also to desire and exhort al Christians vnfaignedly and greatly to feare the offence of such a God as hath not onely our fame goods bodies liberties wiues children open to the stroke of his iustice but the necks of our soules bare and naked to the Axe of his vengeance to smite thē spiritually with greater measure of sinnefull filthinesse of all Gods iudgements the most horrible when the minde which should gouerne the whole man and all our actions become subiect to most cruell and vile lusts which be the more grieuous tormentours the neerer and more inward that they bee sithence also such as God hateth vnto destruction them hee finally and wholy giueth ouer to such guides as Sathan diuellish affections to be gouerned by No stronger bridle frō sinne then this consideration Tim. It is now fit time to slide into our Text and to consider the thing it selfe whereunto they were deliuered what is it called and what is meant by it Sil. The thing is affections vile or shamefull and dishonorable affections which importeth not onely burning and flames of lusts and whatsoeuer is sordide vnhonestand loathsome to chaste eares meant before by vncleanenesse and lusts of their owne heartes Verse 24. But most filthy acts both actiuely which they committed toward others and passiuely which they suffered themselues from others Aud as their punishment is generally expressed in this word so more particularly in the next which declare the monstrous impurity of both sexes both Women and Men in the act of generation going against natural course ordained of GOD for propagation and encrease of mankinde Tim. What do ye call the natural vse of man and woman Silas The vse of their bodies for generation which is according to the order that God hath set in Nature This order is that our kind should be continued by generation and the order hath three parts First that man be ioyned to a woman Secondly that one man be ioyned to one woman I hirdly that one man and one woman be lawfully ioyned Tim. What things are required to this lawful ioyning Sil. Some things are conuenient onely as paritie and likenesse of age of qualities of estate Other things are necessarie also as these fiue things First that the parties married be without degrees forbidden in Scripture Leuit 18. Secondly that there be a betroathing some distance before the mariage Math. 1 17. Deut. 22 23 24. Thirdly that the parties be of one religion both worshippers of the true God Deut. 7 3 4 5 c. 1 Cor. 7 39. Fourthly consent of Parents or of such as are in stead of Parents 1 Cor. 7 38. Lastly consent of parties their mutuall liking and agreement Gen. 2 23. and Gen. 24 57 58. Tim. What Lusts are against this order Sil. Some are inordinate onely some also vnnaturall and beastly Tim. What sins doe ye refer to inordinate lustes Silas Fornication Whoredome Adulterie Incest Rape or forcing Polygamie or hauing more wiues then one at once this was the sin of the Fathers for it was against Gods ordinance yet it was their secret sinne because in those times it was not noted as a falt or so iudged to be Tim. What sins refer ye to vnnatural lusts Silas Buggerie which is an
vice but that which containeth the breach of all duties to our neighbor as 1 Cor. 6. 9. as also in the 16. verse of this Chapter it imports al those leud manners whereby they hurt their Neighbours in their persons or substance or name contrary to the rule of naturall Iustice Tim. What is called Fornication the first kinde and part of Iniustice Sil. The vncleannesse of vnmarried persons touching generation vnder it is meant all vncleannesse that way whereby they did defile the chastity and bed of others against the seauenth commandement Tim. What be the stirrers vp and nourishers of this vice Sil. Pride in apparell Belly cheare corrupt talke vnchast company wanton dancing vncleane touching loue songs light and lasciuious playes idlenesse c. Tim. What be the remedies of this vice Sil. Labour in our calling prayer moderation in dyet fasting mariage meditation of Gods will and temporall iudgements vpon his Children and vpon the wicked both temporall and cternall Tim. What meditations doe ye meane Sil. Such as these be First that it is a sinne which polluteth the Temple of the Holy-Ghost Secondly it maketh the members of an Harlot Thirdly it robbeth Christ of that right he hath in the bodie Fourthly it is a sinne against the body Fiftly it hath prouoked Gods vengeance in this world Sixtly it deserueth Hell fire 1. Cor. 6 9. Tim. What doth wickednesse signifie Sil. The pleasure studie and setled purpose endeauour and labour which an euill man taketh that he may hurt another examples heereof we haue in the Iewes who tooke great paines to hurt Christ Also in the false Prophets which tooke great paines and labour to deceiue simple soules Tim. What Reasons may mooue vs to auoyde this wickednesse Sil. Because it maketh men like the Diuell that wicked one who goeth about taking great labour paines to destroy men and for this cause he is called that wicked one and that euill one in Scripture euen in regard of his excessiue paines which he putteth himselfe vnto that he may annoy and hurt men Tim. What call you Couetousnes Silas A greedy desire of hauing more though it bee with wrong to others the loue of money a will to bee rich 1 Tim. 6 9 10. Tim. By what similitude may the Nature of a couetous man be declared Sil. Of Fire consuming all fuell of the Graue deuouring carkasses of the Horse-leech still sucking and drawing neuer satisfied Prou. 30 15. This Vice comprehends all sorts of thefts and cunning trickes to coozen others of their goodes against the eight Commaundement Tim. What be the effects of Couetousnes Sil. First it choaketh the word Math. 13 22. Secondly it benummeth the Conscience Thirdly it maketh goods our God Col. 3 5. Fourthly it is the roote of all euill 1 Tim. 6 10. Tim. What remedy for it Silas 1. Prayer 2. Meditation First that God careth for our liues Mat. 6 23 24 25 26. Secondly that wee came naked into the world and shall goe naked out of it Iob 1 21. Thirdly that our liues consist not in riches Fourthly that it maketh vs slaues to our own seruants Psal. 9 6 7. Lastly that it banisheth the loue of God and feare of God out of our hearts Tim. What is it that ye call Maliciousnes Silas The word which the Apostle vseth either signifieth that vice whereby men waxe weary of well-doing called sluggishnesse or else that habit of naughtinesse whereby one is disposed in all things to do viciously lewdly A generall inclination to all euill and vicious manner being opposite to vertue which is an habite or disposition to all good and honest actions DIALOGVE XVII Verse 29. Ful of Enuy Murder Debate Deceite taking all thinges in euill part Whisperers Backbiters Haters of God Tim. WHat do ye call Enuy Silas That vice whereby men vexe and grieue for the good of others as Cain enuied Abel because his Sacrifice was farre better Saul Dauid because hee was more loued and honored of the people the Iews Christ because manie flocked to heare him and see his Miracles Tim. For what causes are we to suppresse and striue against this affection of enuy Silas Because it is a diuellish vice making men like to Sathan who enuied our first parents happinesse Secondly it is iniurious to God himselfe and not onely to our neighbor of whose good we ought to reioyce and not to enuie Tim. How doth enuy any iniury to God Silas First it doth rise vp against the authority of his word forbidding it Secondly it also controlleth his wisedom in the distribution of his gifts for it misliketh that others should haue what wee want yet they haue nought but what God will Tim. For what other causes must wee labour to bridle enuie Sil. It is against Charity which reioyceth in the good of others as in our owne Also it is an vnreasonable affection because it breedeth continuall matter of disquietnesse for the enuious man is neuer at rest there will alwayes be somewhat to repine at Secondly it maketh vs to repine for that which is ours touching vse as all other mens guifts bee ours for vse as the cye seeth for the whole bodie so it is amongst Christians Thirdly enuious men do that to others which they woulde not haue done to themselues Lastly Enuie leadeth to Crueltie as Cain to the murthering of Abel Saul to the killing of Dauid the Pharisies to the crucifying of Christ. Tim. What is the duty contrary to this Silas To reioyce for the good of others as though it were our owne good as Paul did Phil. 1 3 4. Colos. 1 3. 1 Thes. 1 2. Tim. What is the next vice Silas Murder by a Synechdoche all kindes of murther be vnderstood Tim. Why is murther placed in the middle betweene enuie and debate Silas To teach what be the ordinarie occasions and grounds whence murther ariseth and so to warne men as they would flie murther to auoid those vices of enuy and strife For Enuie as the Mother bringeth forth murther as her daughter as in Cains example Gen. 4. Tim. What cal ye murther Silas It is an vnlawfull taking away of life from anie reasonable creature For Beasts may be killed for vse malefactors for example so that it is done by the Magistrate and iustly or legally Tim. By what Reasons doo ye shew the hatefulnesse of this sinne Silas First it is against the Commaundement Thou shalt not kil Secondly it taketh away precious life which cannot bee restored Thirdly it defaceth Gods Image Gen. 9 6. Fourthly it iniureth the Common-wealth in spoiling it of a member Fiftly it procureth horrour of Conscience as to Cain Gen. 4 13. Sixtly the dishonour of Gods name as in Dauid 2 Sam. 12 14 Seuenthly losse of goods bodie and soule Gen. 9 5. Reuel 2 18. Eightly it spotteth a mans race and posterity Lastly it bringeth infamie vpon his name and dishonoureth him in the eies and estimation of men Tim. How many kinds of murther be there
to depart from God This reason may bee strengthened by the consideration of Gods infinit power an 〈◊〉 truth which maketh him able and carefull to performe vnto the elect his most mercifull couenant Rom. 4. 2. The fourth ground or reason is the intercession of Iesus Christ who as hee prayed for Peter that his faith should not faile Luke 22. 32. so in Iohn 17. 11 hec prayeth for all the Apostles and all beleeuers that they might continue in grace vnto the end and God the father will deny nothing to his Sonne who is heard in all which hee prayeth for The fift ground is from the nature of spirituall and sauing grace which is not subiect to corruption but is permanent this may appeare by the wordes of our Sauiour Iohn 16. 22. My ioy shall none take from you also Iohn 14. 16. My spirit which I giue to you shall abide with you for euer and Saint Peter in his first Epistle 1 23. calleth the seede whereof we are begotten anew immortall seed and S. Iohn saith it remaines in those which are born anew Lastly S. Paul sayeth that the guifts of God are without repentance Rom. 11 29. Nowe the reason why sauing grace doeth not corrupt and dye is because it is confirmed and preserued of GOD Iude 1 5. Sixtly the constancy of the loue of God who neuer 〈◊〉 nor casteth out such as once in loue he imbraceth Iohn 13. 1. Moreouer the faithfull are committed of the Father to Christ to bee kept who beeing stronger then all none can plucke them out of his hands Iohn 10 18. Lastly if any which once be truely Christs members and Gods children could vtterly fall from God both the power and truth and will of God must bee called in question The stablenesse of Gods children may be set foorth by these comparisons First of a tree planted by the waters side whose fruit and leafe neuer fadeth Psal. 1. 2. Secondly of a Cedar tree in Libanon which is a strong and lasting tree Psal. 92 12. Thirdly of a high and firme mountaine which is impregnable not to be preuailed against Psal. 125 1. Lastly of a house built vpon a Rocke which standeth vnmoueable against all weather Math. 7 24. Tim. By what meanes bee the faithfull preserued in this estate of Grace Silas Especially by the Ministerie of the worde and Sacraments also by priuate prayer and Meditations also by conference and practise of the word Tim. Will not this Doctrine breede securitie in Gods children Silas No because the Scripture which teacheth their stedfastnesse doth also teach that their owne care and watchfulnesse is required thereunto as in that saying of Paul Let him that standeth take heede least he fall 1. Cor. 10 12. 1 Iohn 5 18. Tim. What profit is to be made of this Doctrine Silas First an earnest desire to bee in such a permanent condition as in earthly things wee couct the most dureable Secondly a great thankfulnesse to God who hath set vs in so firme an estate of happinesse Thirdly Gods Children may arme themselues with this doctrine against the dread of being vtterly forsaken Fourthly it will stirre vp a diligent heede and looking to our selues to continue in the vse of all good meanes Tim. What is the fourth fruite of a iustifying Faith Sil. Ioy vnder the hope of Gods glory Secondly Hope Thirdly the ioy which ariseth from hope of his glory Tim. Doth God Communicate his glory vnto his Saints Silas He doth so as it is plaine by these wordes and Rom. 8 29. But whereas the Prophet Esay saith he will not giue his glory to another that is his essentiall Diuine glory which is peculiar to himselfe as God as to trust in him to pray to him this he will not giue to another but his blessed glorie of this his Children shall haue part so far as they be capeable of it Tim. In how many things doth this blessed glorie of Heauen consist Silas In three things First in remouall of all maner of miseries from which the Children of God in heauen shall be as free as God the Father for it is written Reu. 14 13. Blessed are they that die in the Lord they rest from their labours Reuel 21 4. All teares shall bee wiped from their eyes also There shall be no sorrow nor cry nor pain Secondly they shall be as free from sinne as God himselfe is for in the heauenly Citty no vncleane thing shall enter Thirdly they shall enioy the presence of all good in all perfection and for euer Tim. What is the glorie peculiar to the bodies and soules of Gods Children in heauen Sil. Their bodies shall bee strong immortall incorruptible beautifull and bright as the Sunne 1 Cor. 15 41. Math. 13 43. and their soules shall bee filled with the loue of God and of his Saints For euerie glorified person shall raigne as a King hauing a crowne of glorie set vpon his head Moreouer this glory shal know neyther end nor measure but is infinite both for continuance and degree But their glory shall not be equall all shall haue glorie that is heauenly glory and most blessed glory and all shall haue fulnesse of glorie but all shall not haue equall glorie there shall bee more or lesse according to the measure and fruits of faith as an hundred vessels cast into the sea all shall be ful but one may containe more then another Tim. What do ye cal the hope of glory Silas A certaine expectation or looking for it to inioy it heereafter as verily as though we had it already For it may appeare by that which is written of it in this chapter that there is great certainty in Christian hope because the Apostle saith That Hope maketh not ashamed which it would doe were it doubtfull and might faile vs. Tim. What ariseth of this Hope Silas Vnspeakable and glorious ioy of heart Tim. What do ye cal this ioy and how doth it differ from worldly ioy Silas This ioy is an holy affection of the heart being made glad and chearefull vpon this vndoubted trueth that the time will come when all euill shall bee taken from vs and all good bestowed vpon vs in all perfection that is when we shall be glorified with God This ioy doth differ from worldly ioy in sundrie and manie things First Christian ioy commeth from the spirit the other from the flesh Secondly Christian ioy ariseth from the sence of heauenly blessings present and hope of full blessednesse to come But worldly ioy springeth from the hauing and presence of earthly and perishing good things of this life Thirdly christian ioy is lasting worldly ioy is fading Lastly Christian ioy stirreth vp to the praises of God in whom they ioy worldlie ioy 〈◊〉 vp to the comendations of such worldly things and pleasures as men loue and delight in I et worldlinges striue to turne their carnall ioy which is as the cracking of thornes short and vanishing into spirituall ioy which is alwayes lasting
doth this text contayne Sil. It containes a conclusion drawne from the circumstance of time wherein Christ shewed his loue by dying for vs while yet wee were sinners and enemies the summe whereof is thus much If Christ out of his loue dyed for vs being wicked nowe beeing through faith in his death and bloudshed iustified hee will much more saue vs from eternall punishment Tim. How is this conclusion amplified and enlarged in the 10 verse Sil. By comparing vs with our selues and Christ with himselfe according to diuers estates after this sort Before we beleeued we were sinners vng odly and enemies nowe wee are made friends and iustified Christ once dyed and by his death wroght much for vs now he liueth an eternal life and raigneth with his Father and can doe more for vs for if Christ by his death could doe so much as when wee were enemies to make vs friends and to iustifie vs being vn godly now that we are friends and he is aliue raigning in heauen hee is much more able to bring vs to felicity and glory Tim. Now we haue heard the scope sumnie and order of this text let vs heare the words expounded and tell vs what is heere meant by his bloud and by iustified Sil. By his bloud is meant the whole death and sufferings of our lord whether they were felt in soule or body and by being iustified is to bee acquitted from our sinnes and to bee accounted perfectly iust with God by Christs death and obedience imputed Tim. Doth Christ his obedience to death Iustifie vs alone without any other thing Silas Wheresoeuer iustification is spoken of there Christ and his bloud or death if faith bee not named are to be vnderstood with respect to faith which apprehends and applies it and on the contrary where faith is named and not Christ it hath reference to Christ. This doth appeare to be so first by those plaine places where it is said we are iustified by faith in Christ. Secondly by comparing Gen. 12 3. and Gal. 3 8. together also in this present Text in the particle Now which implieth that before while they were vngodly and vnbeleeuers they were not iustified Tim. What then do ye thinke the meaning of these wordes to bee Silas Thus much wee are iustified that is wee are freed from the guilt of our sinnes and accepted for righteous with God by his bloud that is through faith whereby we beleeue the bloud of Christ to bee shed to death for vs and those other thinges which he suffered to be suffered for our sinnes Tim. What is meant heere by wrath Silas Not onely all iudgements heere inflicted vpon the vnrepentant world but an eternall paine or punishment in the world to come proceeding from a iust and wrathfull God offended with mans sinne Tim. What learne we by this Sil. Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destruction of his creature but to feare it more then Hell for Gods wrath and displeasure is the greatest euill Tim. What is meant by being saued Silas Two things first our deliuery from the gulfe of perdition Secondly the keeping or preseruing of the faithfull vnto heauenly blisse Tim. But we are saued when we first beleeue and haue our sinnes forgiuen vs and are regenerated by the spirite of Christ as Christ said to Zacheus at his conuersion This day saluation is come to thine house Luke 19. Silas True that is the beginning but Paul speaketh heere of the toppe and perfection of our saluation which is the glorifying of vs in Heauen Tim. What learne we from this Silas That both the entrance and end the first beginning and last consummation of our saluation is from Christ by faith therefore they rob Christ of his glory which attribute any part of their saluatiō to any other as all sects doe saue true Christians Tim. What things were considered in the tenth verse Sil. A three-fold estate of Gods Children the first is of corruption they were enemies The second is of Grace they are iustified and reconciled The third is of Glory they shall be saued There is a fourth not named heere to wit the estate of innocency by creation Euery true Child of God must passe through all these Tim. What else is to be considered heere Sil. A two-sold estate of Christ one of humiliation he was dead the secōd of exaltation he now liueth In the former estate Christ merited for vs as our High-Priest in the latter he effecteth and applieth vnto vs all his merites as a King daily working and bringing vs towards the saluation once merited Tim. What doe ye gather from this Sil. This comforte that true beleeuers which haue their sinnes forgiuen them by Christ they haue good hope that they shall certainly bee saued the reason is plaine for if Christ by the merit of his death being beleeued in could set the elect being enemies in the estate of saluation now that he liueth surely hee is able by his power to set them being friends and reconciled in the possession of saluation Secondly from hence are reproued such as say that true beleeuers may fall from grace and perish also such as teach that they ought continually to doubt of their saluation as the Papists do teach Lastly it reproueth Gods Children which doe yeeld to doubtings of their owne saluation For this is an iniury vnto Christ as if he were not strong enough to saue them whom he was sufficient to reconcile This is a most excellent place for the infallible not probable and coniecturall as Romanists speake certainty of glory and perseuerance in grace Lastly wee are taught by example of our heauenly Father to make atonement with our enemies DIAL IX Verse 11. And not so onely but we reioyce concerning God by Iesus Christ our Lord by whom we haue receiued the attonement Tim. WHat doth this Text offer vnto vs Silas An amplification of that which was said before in the thirde verse of this Chapter to which it must be 〈◊〉 after this sort He had said verse second We reioyce vnder the hope of glory Then verse third he added a correction Not so but we reioyce also in tribulations now in the eleuenth verse he ioyneth a third member of glorying or reioycing not onely so but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much seeing we haue God reconciled vnto vs by Christ euen vnto our certaine and assured saluation in heauen wee reioyce not in our hope of glorie to come nor in afflictions present but especially in the knowledge Faith of this great grace and fauour of God the father vnto vs through his Sonne Tim. What be the parts of this Text Silas First a dutie to reioyce Secondly the cause heereof because God is reconciled and become our Father in Christ. Thirdly the meanes how we attaine this reconcilement in that we receiue it to wit by our faith in
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.
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
deserued the Holy-Chost for vs to crucifie that is to pull downe the strength of sinne that though it be yet it may not rule in vs. Tim. But how may we vnderstand this where it is written that our olde man is crucified with him sithence the death of Christ was past long before this how then crucified with him Sil. Wee are to vnderstand it thus that when Christ suffered vpon the Crosse the corruption of our nature was imputed to him as to our surety who once bearing the punishment of it doth not onely for euer take away the guilt from vs but doth daily by his spirit which by that death he merited for vs kill and crucifie that our olde man that it may not raigne in his members therefore it is heere written in the present time that our olde man is crucified with him to teach vs that howsoeuer his death was but once suffered yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith therfore he is said in Hebrews to haue purchased eternall redemption Tim. What instruction for manners and amendment of life will arise from hence that our old man is crucified with Christ Silas First wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it sithence it was that which nayled Christ to the Crosse. Secondly we must labour to feele the vertue of Christ crucified in the mortifying of sinne and then wee may assure our selues of the benefit of Christ crucified in the forgiuenesse of sin Lastly as Christ gaue himselfe wholly to the crosse for our sakes so ought wee to striue against all and euery sin not bearing nor nourishing any one sin but keeping vnder one as well another seeing Christ spared none of his members and parts of his body which were all and euery one payned for our sinnes euen from his head to his feet Tim. What doth this word body of sin signifie Sylas The whole man Body and Soule as he is borne of his parents and comes into the world corrupted by sin and albeit not the body alone but the whole man through out in his minde will affections and all bee infected with sin yet for good reason doeth the Apostle liken sinne to a body calling it the body of sin that is sin which is as a body First to teach vs that sin is a thing subsisting and of force in vs. Secondly because it hath innumerable lusts as it were so many members annexed to it Thirdly though sin bee seated in the Soule yet the desires of sin are executed by the members of our body as by instruments Lastly because sinne is conuayed into the soule at the first by meanes of the body Tim. What is it to destroy the body of sin Sylas Quite to abolish it and to take it out of our nature that it should not be at all but this thing is not performed during the time of this life it is still in doing and certainly shal be perfected in the end of our life therefore it is said to be destroyed as if it were already done this is the end and marke that Christ aymes at in the worke of our sanctification which we are stil to striue toward thogh we cannot attaine it while we liue hauing sin still abiding and dwelling in vs howbeit the spirit of sanctification so farre preuaileth against our sinnes as that they cannot rule in vs and make vs henceforth to serue sin as we were wont to doe before our sanctification Tim. ' Declare vnto vs now what it is to serue sin Sylas It is to do that willingly which sinne would haue done when men doe freely and readily execute by the members of their body that which sin desireth and lusteth and on the other side the not seruing of sinne is when the motions and desires of sin are not obeyed either in wil or worke but be cast out of our thoughts words and deedes as much as may be Tim. What is the difference betweene the hauing of sin and the seruing of sin Silas Such as is betweene the hauing of a naughty seruant and the suffering him to rule all in the family Euery godly man hath sin but hee keepeth it vnder as a seruant or slaue not suffering it to command or beare rule in them The wicked they both haue sin and serue sin because they resist it not but suffer it to beare rule in them as a Lord or King carrying all the powers of body and soule after it mightily Tim. Seeing some men do fulfill some motions of sin which yet do not serue sin and others do abstayne from some acts of sin which yet doe serue sinne how then may it be known who serue sin and who do not Silas The seruice of sin is manifested by the obedience to the desires and lusts of sin as it is written His seruants we are to whome we obey and this obedience is manifested by yeelding vnto sinfull thoughts in consent of our will and in practise of our life Also by striuing for our lusts and defending of them by hating and disliking them which reproue vs by louing such as sooth and flatter vs in our euill wayes by vpholding and mantayning sinne in others by giuing fauours and appoynting rewardes vnto sins and vices Tim. But some there are which outwardly reeld obedience vnto the word who yet are seruants of sin how shal they bee discerned of themselues and others Sylas They are to bee discerned and knowne by these markes following First though they do in their outward actions yeeld obedience to the word yet they doe still retaine the yoak of sin for they loue not those duties which yet they do for sinister respects of profit or prayse or pleasing themselues or others and those sins which they leaue vndone yet they still like them in their hearts as the people of Israel being deliuered from the bondage of Tharao looked back into Egypt in their thoughts wishing themselus there againe so it is with these men they leaue the outward act of sin and yet loue sin hauing their hearts set vpō it Secondly the seruants of sin though they forsake many sins yet not all their sins they stil keep some beloued sin either of their trade or of nature which they serue as their mistresse and though they do sundry duties touching the outward deed yet they leaue vndone some duty as necessary as any which they doe because it crosseth their lustes Thirdly those sinfull actions which they doe forsake and those good duties which they doe persourme they doe but for a time for they are soon weary of well doing and returne to their sins as a dogge to his vomit Lastly they that be the seruant of sin both in the good which they do and in the euill which they would doe they are ledde and driuen by corruption that is the ground-work and beginning of all their actions they walke after the flesh not after the spirite
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
the first bee more easily cured whereas being let run too long they growe desperate and cureles Also of Fields and Gardens where the weedes beeing neglected too long will ouergrow the corne and good hearbes Lastly of warriours who set vppon their enemies where they finde them feeblest so sin being in time resifted ere it get hold on our will or break foorth by the members of our body is kept from bearing rule ouer vs and held vnder as a slaue and vassall Tim. What other meanes are there by which sinne must bee kept from raigning Silas This forenamed meane hath other subordinate meanes as helpes thereunto when God will worke by them First meditation on the word read and heard Secondly exercise of priuate prayer and daily confession of knowne sinnes Thirdly admonition of the godly Fourthly Christian fasting Fifthly auoyding the occasions of sinne and the company and counsell of wicked men Pfal 1 1. and 26 4 5. Prouerbs 1 10. DIAL VII Verse 13. Neyther giue ye your member as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnesse vnto God Tim. WHat is the summe of this Text Silas It hath an illustration or further setting forth of that which was taught in the former verse by a borrowed speech from warriours or Souldiors which beare weapons in defence of those Kings or Lords vnder whom they serue Whereby the Apostle giueth vs thus much to vnderstand that as kings are maintained in their Kingdome by the ready obedience of their subiects in peace and by their willingnesse to fight for them in time of warre so the raigne of sinne is furthered by the same meanes and hindered by withdrawing these meanes that is by not obeying nor fighting for the lusts of sinne as a King must needes fall and come downe when his Subiects will not obey him nor beare weapons against his enemies Tim. What is meant by Giue Silas It is as much as to exhibite and voluntarily to present our selues before sinne to doe the lusts of it as Souldiours of their owne accord shew themselues in presence of their Lords and Generals to take commandement from them Whereby we are put in minde that we are so ready and prone to go after the motions of sinne as no seruant is more ready to doe his maisters will We doe naturally offer our powers of body and mind to receiue commandements from sinne as from a Generall and Commander Tim. What is meant by Members Silas It signifieth all faculties and powers of body and soule euen our whole selues as it is expounded in the next part of this verse and the reason why the Apostle doth call our members Weapons it is to agrauate the matter euen to teach and shew thus much vnto vs that when we put soorth that strength and force that is in vs to striue for the lusts of sinne to execute them therein we doe fight against God and in Giant-like manner beare weapons against Heauen though sinners thinke not so as if he would prouoke the Almighty vnto battaile as the Philistims waged war against the israelites so our peruerse rebellious nature with her faculties fighteth against God Tim. What is meant by sinne and why is vnrighteousnesse ioyned with it Silas By sinne is meant the naughtinesse of our nature springing from the first sin of our parents wherwith the Apostle doth yoke vnrighteousnesse in this place to teach vs that we can doe no sinne but that therein wee shall deale vnrighteously with God whom wee disobey and dishonour with our selues whom we defile and destroy with our neighbour whom we hurt in body soule name or goods or with all three actions Tim. Now that ye haue expounded vnto vs the words tell vs what we are further to learne out of the former part of this verse Sylas These two things fi st what all men would doe naturally if we were left to follow our owne corruption namely this wee would breake out into open rebellion to make warre against God in defence of our sinfull lustes as mutmous souldiours and 〈◊〉 beare weapons against their lawfull Captaine or Soueraigne And this indeed is the estate of all natural vnregenerate men howsoeuer 〈◊〉 perceiue it not all the powers that bee in them doe fight against God not a sinew nor a vaine of theirs but it warres against their Creator as Achab sold himselfe to doe wickednes and the Ephesians sinned with greedmes which is a most perillous estate wherein a man if hee could chuse 〈◊〉 not liue a minute of an hour for a million of worlds For if it bee a dangerous matter for a Subiect to rise vp in armes against an earthly King how extreamly dangerous must it needs bee to 〈◊〉 〈◊〉 against the King of Heauen who in one instant can destroy both body and soule in hell 〈◊〉 Secondly wee learne hence what it is that euery child of God by grace may doe and ought to doe to wit to striue and fight most willingly not for the lustes of sin from the tiranny whereof they are deliuered but to do the will of Christ Iesus their new Lord to whome they are subiect in respect of creation redemption conseruation and dominion Tim. Come nowe vnto the latter part of this sentence and tell vs what is meant by your selues and by giuing your selues vp to God Sylas Body and soule with all the saculties of both which we doe giue vnto God when wee are ready to take knowledge what is the will of God and to liue thereafter fighting now as much against sinne as wee were wont to striue for it Tim. But how can we giue our selues to God seeing we our selues can do nothing it is God must do all in vs. Sil. This text speaketh to regenerate persons and these are saide to doe that which Gods grace makes them able to doe Secondly Gods grace and mans indeuour agree well together as efficient and instrument here our endeuour is called for that wee stirre vp the grace that is in vs and not suffer it to lie still and be idle Tim. What is meant by the dead and what is it to be aliue from the dead Sil. By dead he meaneth those which were spiritually dead in sinne these are saide to bee made aliue when they are raysed vp by Christ from their sinnes to liue the life of grace hauing the spirite of Christ put into them to moue and leade them to do good things vnto his glory in the obedience of his will Tim. What instructions are we to learne from hence Sylas We learne from hence our duty and the reason of it our duty is this that being regenerate we must be as prompt and forward to serue God as other men to serue sinne while they be vnregenerate The reason hereof is equall that seeing God hath made vs nowe aliue by grace that once were dead in sinnes therefore we are bound
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward bōdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
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
hanging about him Tim. But how is it that men vnregenerate doe sinne freely and voluntarily seeing sinne doth hold and detaine them so violently in his bonds Sil. Euery naturall man finneth freely and willingly for sinne cannot offer any force to the will whatsoeuer the will doth it doth it freely and without constraint yet it is true that sinne doeth exercise tyranny ouer the vngodly and holds them bound so as they cannot but fulfil the lusts os it For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison so as hee cannot get out yet for some respects hee is more willing to bee in prison than to bee abroad So it is with all sinners before regeneration they sinne freely because their will cannot bee compelled and yet they cannot but sinne because they are the seruants of sin Tim. Whereof doeth this admonish vs Sylas First of the miserable estate of all men before their new birth Secondly it teacheth that in our newe birth God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs a stronger then he must come or else we cannot be freed Tim. What is the end of our freedome from sinne ' and the law Sil. Not to liue as wee list but to serue God who hath beene so gracious to vs as to set vs free from such tyranny which we all stand bound to do in these two respects first as he is God our Creator full of maiesty hauing dominion ouer vs. Secondly as hee is our mercifull and mighty redeemer hauing freed vs from the cruell bondage of our sinnes hee hath paide a price for vs sc as wee are not our owne but his to serue and glorifie him in body and spirit 1 Cor. 6. and last verse As prisoners taken in warre and asterwards ransomed are bound to serue their redeemer so elect ones are obliged to Christ their ransomer and also their husband to bring forth godly workes to the honour and glory of his name Tim. How will this God be serued Sil. Not in the oldnesse of the letter but in the newnes of the spirit that is in such a new holy life as is wroght in vs by the Spirit and not as wee were wont to serue him before our calling Tim. What doth the Apostle signifie vnto vs by these words when he saith that they are to serue God in newnesse c. Sil. By newnesse is meant heere a new life or a pure and vnblameable life led according to the will of God which doth consist in a two-fold change the one is inward of the mind and will when of foolish and peruerse we are made wise to discerne what pleaseth God and obedient to follow it the other is outward when wee which haue our soules thus inwardly regenerate doe shew foorth in our manners new and vnwonted wordes and workes speaking and doing farre otherwise then we were wont to doe while wee were vnregenerate and naturall men Tim. In them that are thus changed and renewed is all become new in them Sil. Yea all Both within and without but not wholly and perfectly new for in those that are renewed there sticketh much corruption which is daily to be mortified but they are said to serue God in a new course of life because though sin remain in them yet they do not now obey the motions of sinne as before but resist and striue against them obeying and following for the most part new and holy desires and motions dooing good duties out of the loue of God and of their brethren whom before they respected not but themselues altogether Example heereof wee haue in these Romaines and in Paul the Apostle and the conuerted Theese and sundry others Tim. What is the lesson and doctrine from hence Silas First that it is not possible we should serue God and doe things pleasing to him till we bee changed and renued The reason is because we are not sufficient to thinke a good thought of our selues and secondly because God doth not allow any workes but such as come from one in grafted into his Sonne for it is faith that purifieth the heart Acts. 15 9. Tim. What is the vse of this Silas To reprooue Papists and such blind Protestants which thinke to please God with good intents and a ciuill life without new birth Secondly to moue all men to labour for renuing in holinesse Tim. Now tell vs why newnesse is attributed heere vnto the Spirite Silas Because our new birth or change from euill to good is the worke of the Spirite which by regeneration renues vs first in our body and soule and then in our manners and conuersation Tim. What is the doctrine feom hence Silas It teacheth Gods Children that whatsoeuer good is in them it proceeds from the Spirite by whose grace and strength it comes that they can loue God and obey him Tim. What vse is to be made of this point Silas It doth admonish them of humility because we haue nothing without gift of thankefulnesse for such a free great gift and of prayer also it reproues such as presume to doe good or to resist euill without the aide of the Spirite Tim. Now tell vs what is meant heere by the oldnesse of the letter Silas By oldnesse is meant the corruption of our nature and that course which was shaped by it which is called old because it cometh not from a will renued and changed but such as was in vs before our new birth Also by Letter is meant all Doctrine of the worde whatsoeuer outwardly set foorth vnto vs being seuered from Christ and his healthfull grace this is called the Letter because it is dead and of no force to vs vnlesse it bee to frame vs to an outward obedience onely vntill the Spirite of Christ doe ioyne with it to mortifie sinne and to worke our renuing Tim. What instructions are we to gather from hence Silas These two First that the whole word of God being seuered from the regenerating Spirite of Christ can effect nothing in vs towards newnes of life Secondly whatsoeuer obediēce men vnregenerate yeeld vnto the word of God before their conuersion it is but corruption and no part of that seruice which God will accept For it is oldnesse of letter glorious in shewe rotten within not comming from an heart purified by faith which is the foūdation of euery good worke Moreouer it admonisheth vs not to look for any fruite vpon our hearing or reading the word vnlesse Gods good Spirit come to ioyne with it to make it effectuall DIAL V. Verse 7. What shall we say then is the law sin God forbid nay I knew not sin but by the law for I had not known lust except the law had sayd Thou shalt not lust Tim. VVHat is it that our Apostle nowe intendeth in the verses following Sylas Hauing shewed in what meaning and sence true beleeuers
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
is it that the Law cannot iustifie and make vs righteous seeing it doth teach a perfect righteousnesse Silas It is true indeede that the Lawe instructeth vs fully both what is to be done and what is to be auoyded but there are 3. other things required to the iustifying of vs which it is impossible for the Law to do for vs. As first to offer vs forgiuenesse of those thinges wee do against the Law which accuseth but absolueth not Secondly to worke faith in vs to lay hold vppon forgiuenesse being offred which the law cannot engender Thirdly to put strength and power into vs that we may be able to keepe all the commandements of the Law to the end of our life All which things are impossible to the Law because it only instructeth what to do but ministreth no strength to do that it bids It promiseth life to the doers threatneth death to the transgressors but offreth no power to sinners much lesse giues faith to apprehend it for this is the office of the Gospell 2 Cor. 3 9 7 8. The cause why these things are impossible to the Lawe is because it is weake that is vneffectual and feeble for these purposes which commeth not from the Law but from our flesh and corrupt nature Tim. What doth the Flesh signifie heere Silas That naughtinesse and sinfull corruption that through Adams fall passed thorough all mankinde and doth remaine still euen in men regenerate but it is corrected and reformed in part in them and that daily til it be abolished Tim. What is the effect and fruite of this remaining corruption and sinne Silas It doth make the members of Christ and newe borne Children of God vnable perfectly and fullie to keepe the Law As first because through force of this remaining corruption they do diuers things contrarie to the Lawe Secondly they leaue vndone manie good things commanded by the Law Thirdly in the good things which they do there is much imperfection and vncleannesse therefore it is impossible to bee kept of the most righteous that is In our creation it was possible and in state of glorification shall bee but in estate of our vnperfect Sanctification it cannot be Tim. Is it not a wrong to God to say that he hath giuen vs a Law impossible to be kept Silas No none at all First because in our Creation we receiued strength to keepe it which we lost through our owne default Shall a Landlord be blamed because the Tenant is vnable to pay his rent Secondly because in the estate of glorification wee shall haue power to keep it perfect for then our knowledge and loue of God and our neighbour shall be perfect Thirdly because in the estate of regeneration the godly may be saide after a sort and in some sence perfectly to keep it For the regenerating Spirit hath begunne in them obedience to the Law giuing them strength to desire and endeauour it Also their wants and failinges in their obedience are pardoned and he is saide to haue no sinne when that is not imputed which is done And lastly the perfect obedience of Christ is allowed vnto the faithfull Omnia mandata Dei inquit August fact a deputātur quando quicquid non sit ignoscitur Ti. In what sence is it thē that the law is imposs ble to be kept Silas The wicked which are strangers from Christ are absolutely vnable to do any part of it but breake it thoroughout Rom. 5 8. Secondly the regenerate and godly they are not able by grace inherent in their own persons perfectly to do it but faile in many things and sundry wayes 1 Iohn 1 7 8. Iames 3 2. Tim. Declare vnto vs the profit that we are to make of this Doctrine touching the impossibility of keeping the Law being iustified by it Sil. First it conuinceth and confuteth both the Pelagians and the Papist the one because they teach that men by the strength of nature are able to keep the commandements the other that by strength of grace the godly are not only able to keep the Law but to do more then the Law requireth Secondly it serues to humble vs much that we cannot keepe the Law and that thorough our sinfull weaknesse also to stirre vs vppe vnto Prayer for grace to yeelde better obedience vnto it seeking that strength from God which wee haue not in our selues to be able in some measure to yeelde obedience to the Law Thirdly it instructeth all the faithfull to know that iustification before God is not to be had by good workes because they are imperfect not answerable to the rigour of the Law and are all stayned by the corruption of the flesh mingled with them Fourthly this doth teach vs that seeing we cannot haue iustification from the Law therefore all men must bee content to deny themselues and go out of themselues and seeke perfect righteousnesse in another to wit euen from the Sonne of God sent into the world that he may be made man for vs and the end of the Law for righteousnesse to all which beleeue Tim. What are we to learne from these words that GOD sent his owne Sonne Silas These three seuerall Lessons First the distinction of the persons in the Trinity for if the Sonne be sent from the Father of necessity he is a person distinct from the Father which confuteth Sabelius who held a distinction not of persons but of names Secondly that Christ is the sonne of God otherwise then we are euen his own sonne that is consubstantiall and coequall with the Father contrary to the Arrians who denied the eternall Godhead of the Sonne whome they make an inferiour second created God that is indeede not a God at all Thirdly hence we learne that when the high and soueraigne cause of our saluation is sought for wee may not stay in Christ himselfe but arise vp vnto the goodnesse of God the Father sending his Son which confuteth such as will haue foreseene faith and workes to be the mouing cause of appointing vs vnto saluation when as Christ himselfe is not the impulsiue moouing cause of appoynting vs vnto saluation but Gods owne loue moued him to giue and send Christ vnto vs Iohn 3. 16. Tim. What is the vse of this third and last lesson Silas It doth admonish all the faithfull that since God freely out of his loue sent his Son for them therefore it is their duty to send their harts vnto him wholly to bee his as men send mutually gifts one to another Rom. 12. 1. Tim. What is meant here by the similitude of sinfull flesh Silas The meaning is that Christ being sent of his Father became a very man hauing the true nature of a man being like to all other men except sin also by flesh is here meant humane nature consisting of body and soule being considered without corruption of sin Tim Why doth he say in the similitude of flesh Silas To teach vs that Christes manhoode not onely seemed and appeared but indeed
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
reasons the one is taken from the efficient cause to wit the Spirit of God dwelling in them the second is taken from their communion with Christ whose members they are and therefore cannot be in the flesh but in the spirit Tim. What doth it signifie to be in the flesh Silas It signifies two thinges in Scripture one is to be an infirme and weake man to haue flesh and body and soule as other fraile men haue 2 Cor. 10 3. Secondly to be carnall and vnregenerate as we are all by nature to wit when in all our actions we are all ruled and gouerned by the sence and affection of our nature not yet regenerate by Christ thus it must be taken here Tim. Is there any difference betweene being in the flesh and hauing flesh in vs Silas Yea very much for the most godlie which are most renued yet still haue some flesh and corruption in them being regenerate in part onely as we haue seen out of the 7. Chapter to the Romanes in the example of Paul but to bee in the flesh agreeth to men wholly vnregenerate Tim. Whereunto doth this interpretation serue vs Silas First to reproue such as doe interpret this clause of Mariage as the Pope Syritius did thereby to condemne the mariage of Ministers Secondly it doth admonish vs that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words for then wee must say that there are men liuing that are without flesh and bone bloud and body because Paul sayth here of the liuing and beleeuing Romanes that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature in Scripture Dianoia and not To rheton onely must be obserued Tim What is it to be in the Spirite Silas First that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption but are translated into the estate of grace being of meere carnall men partly spirituall Secondly though many at once haue both flesh and spirit in them yet none can be both in the flesh and in the Spirite these are such contraries as they cannot stand together Thirdly that it is the essentiall property and most certaine rule of a Christian by al means to auoide the affections of the flesh and in all things to be carried by the Spirit Lastly we are taught by this example of Paul to iudge charitably of such Christians which professe Christ and doe not thinges contrary vnto their profession that they are not carnall but spirituall This is the cannon and rule of Charity which indeed is not so certaine but that it may deceiue because it cannot looke to things within and hypocrites beare a shew of piety without substance Therefore the spirite of discerning spirits is a great blessing the Apostles excelled in it Tim. Come we now to the reasons to proue that they are not in the flesh but in the spirit Sil. The first reason is this The spirite of God dwels in you therefore ye are not in the flesh to walke after it but in the spirit Tim. What is meant here by the spirit of God Sylas The third person in the Trinity called the Holy Ghost and the word God is put personally for God the Father the first person in Trinity of whome the spirit proceedeth so as he is also the spirit of the Son Tim. What doe ye learne by this that he is called the spirit of God Silas That the Holy Ghost doeth proceede from God the Father Iohn 15 26. As also from God the Sonne and therefore he is in the latter part of this verse called the spirit of Christ. Tim. What is signified here by the dwelling of the spirite in vs Silas The word dwelling is taken from men which dwell in houses who doe not onely possesse their houses but command and gouerne all things therein at their pleasure likewise the holy Spirite not onely filles the hearts of the faithfull but also rules and gouernes them enlightening them to know and directing them to do things pleasing vnto God according to the measure of the Spirite For howsoeuer the flesh may rebell yet the Spirite still possesseth the godly and hath the dominion and vpper hand Tim. What doth this borrowed speech of dwelling put vs in minde of Sil. Not onely of the efficacy of the Spirite but of his continuance in the faithfull vnto the end For he is not in vs as a guest to lodge for a night and be gone but as an Inhabitant to dwell and abide in vs euen to the death and for euer Iohn 14 23. The Spirite which I will giue you shall abide with you for euer Therefore they are in an error who thinke that the Spirit of Christ once had can bee vtterly lost Indeed false doctrine and corrupt manners may hinder the working of the Spirite but cannot extinguish the grace of the Spirite Secondly this word dwelling puts vs in minde of the presence of the Spirite in the faithfull that it is not by immensity and infinitnesse of his poweras in other Creatures but by presence of grace and of his healthfull effects Tim. How manifold is the grace of the Spirite which belongeth specially vnto the elect Silas Three-fold First vnion with Christ to bee one with Christ as his members whereof follow vnion with his perfect iustice and all merite Secondly sanctification to be made new Creatures to be able to hate euill and to loue and doe good Thirdly adoption and sealing vp to vs our saluation The Spirit witnesseth to vs that we are the Children of God Tim. What be the effects of the Spirite Silas Sundry but especially two First to leade vs into all truth sufficient to our saluation Secondly to strengthen and comfort our hearts vnder the Crosse. Iohn 14. Tim. What lessons learne we from hence that the Spirite dwels in the faithfull Sil. First the blessed condition of true beleeuers for whom Christ not onely dyed and rose againe iustifying them by faith but also by his Spirit regenerates quickens them to make them liuely members of himselfe Secondly the man which hath in him the Spirite of Christ dwelling cannot follow and obey the lusts of the flesh and they which be such they haue not the Spirite of Christ dwelling in them Lastly as all in the house doe submit themselues vnto the command of the chiefe House-holder so Gods Children are content to be at the direction and after the Spirit in newnesse of life Rom. 8 5 6 9. Tim. Hauing now shewed after what sort we are ioyned to Christ by faith shew vs after what sort Christ by his spirit doth 〈◊〉 himselfe vnto vs Silas First Christ giueth the elect his Spirite to incorporate them into himselfe 1 Cor. 6 17. Secondly the same his spirit doth regenerate them and quicken their soules by grace that they may become his liuelie members Ephes. 2 1 4 5. Thirdly vpon the elect being now
manifold is it Silas Two-fold It is the inheritance eyther of glory or of dominion and power The inheritance of glory is this that after his death he being risen and ascended into Heauen he liueth there most blessedly and gloriously his body and soule being wholy freed from all infirmities and temptations and filled with all ioy and glorious brightnes euen like the Sunne in the Firmament also his inheritance of dominion and power consists in this that in his humane nature he is exalted and listed vp aboue all principalities and powers and euery name that is named in earth hauing all creatures and the Church it selfe subiect to him as vnto their head Ephe. 2 21 22. Phil. 2 9. Notwithstanding although that the elect be partakers of this double inheritance of Christ yet they are not partakers in equall degree For Christ raigneth in Heauen as Gods onely and first begotten but the faithfull are but adopted children Phil. 3 21. Reuel 3 21. Reuel 2 26. Rom. 8 29. By al this then appeareth that the children of God are very honourable personnages because their dignity is not carnall and earthly such as may wither and perish but spirituall and heauenly such as endureth for euer Tim. What vse and profit may be made of this Silas First it should admonish the faithful not to behaue themselues basely by making themselues seruants to their filthy lusts but endeauouring to follow the direction of the Spirite in all things 1. Iohn 3 2. 2. Pet. 3 11. Secondly not to take any leaue vnto our selues to thinke of or deale basely with such excellent personnages as Gods children be Tim. But tell me I pray you doe these honourable and worthy personnages giue any Scutchion or Coate-Armour Silas That they doe the feild and ground whereof is Azure and Gules for they are celestiall creatures borne from aboue Iohn 1 13. And they are a people purchased by the bloud of Christ Acts. 20 28. The partes of this armour be many and seuerall First in their Armour they giue the Eagle in respect of their aspyring aloft as it is written Where the carkasse is there will the Eagle resort Luke 17 37. Secondly they giue an Helmet or Anchor to wit their Hope which stayes their soules against all the Waues of temptation Heb. 6 19. Thirdly they giue a Lyon because of their Christian fortitude despising all threatnings and dangers Prou. 28 1. The Righteous are bolde as a Lyon The fourth is the band of Charity which knits together the faithfull as many stickes tied fast togither with one band Col. 3 14. Fiftly they giue a Sheepe to witnesse their meekenesse and obedience Iohn 10 27. My Sheepe heare my voice follow me Sixtly they giue a Doue to witnesse and represent their simplicity and innocency Math. 10 16. Be innocent as Doues And lastly they giue the Serpent to signifie their godly prouidence and wisedome to forecast and preuent dangers Math. 10 16. Bee wise as Serpents Vnto all which may be added the girdle of verity the sword of the Spirit and the breast-plate of righteousnesse Ephe. 6 14 17. Tim. What is the morall or meaning of this their Coate-Armour Sil. It serueth to put all Gods children in minde that if they will walke worthy of that their honourable and worthy calling they must expresse and shew forth a true faith a firme hope vnfained loue Christian courage meeke obedience innocent simplicity Serpentine wisedome and generally an heauenly purity in all partes of their conuersation as they may honour the house and stocke to which they belong and of which they come DIAL XVII Verse 17. last part If so be that wee suffer with him that we may also be glorified with him Tim. VVHat doth this text containe Silas At this Text the second parte of the Chapter beginneth concerning consolation vnto such as are vnder the Crosse and suffer for Christ. Hitherto hath continued the first part of the chap ter wherein blessed Paul hath ministred comforte to the faithfull against the remainder of their sinfull corruption and earnestly exhorted them to the diligent mortification of all their sinfull lustes and corruptions not to beare with these though they feare no condemnation from them Now the Apostle vseth a transition passing forwards to that part of the Chapter which strengthneth the Saints against the bitternesse of the Crosse and exhorteth them to be constant in the bearing of it without fainting or being weary in their minds Tim. How doe these words depend vpon the matter contained in the verse going before Silas Hee had saide a little before that the sonnes of God are sure for euer to liue in heauenly glory now he proueth it by a fresh and new reason taken from the vse of afflictions that the beleeuing Romanes and other the sons of God shall be inheritors because they haue taken vp their Crosse. This reason may bee framed two waies and both very good First by inferring the cōsequence or that which comes after by an antecedent which necessarily goeth before as thus They which shall be glorified in Heauen must suffer afflictions heere for Christ But yee Romanes which are the sonnes of God doe suffer afflictions for Christ ye are therefore sure to be glorified with him The strength of this reason dependeth vpon the authority of the worde of God affirming that such as dye with Christ shall raigne with him and that such as suffer with him shall bee glorified with him 2. Tim. 2 12. Which is the selfe same thing which is here saide in our text if with that great learned man Peter Martyr wee reade as wee may for these words if so be seeing that or because The second way how this reason may be framed is by a reasoning frō the lesse vnto the greater after this fashion If ye bee partakers with Christ in his Crosse and in his sufferings yee shall much more be partakers with him in his kingdome and glory Thus Chrysostom gathereth the argument Tim. Tell vs now the sum of this sentence Sil. It is thus much that so many as are vouchsafed this mercy valiantly to endure tribulation for the Gospell thereby they may bee well assured that they shall inherit eternall glory God meanes to crowne all such as take vp the Crosse. Tim. What Instructions are we to learne from hence Sil. Two First it doth admonish vs what the condition state of the Children of God is in this life is namely this that that way which Christ passed from this life into his glory by the same way must they passe this life vnto glory euen by tribulations and afflictions whereof there is very plentifull proofe in many places of the Scripture as Math. 10 37. Luke 14 26. Acts 14. 22. 2 Tim. 3 12. Heb. 12 5 6. The causes why Gods will is to haue it so are sundry and many but these are the chiefe First for the triall of their Faith in God and also of their loue towards God 1 Pet. 1 7.
beleeuers whosoeuer and by saued is meant the fulnesse and perfection of saluation in heauen when bodie and soule shall be glorified at the day of iudgement and not the beginning of saluation in our newe birth which consisteth in remission of sinnes and reconciliation with God by faith for this the faithful already haue they neede not hope for it but the accomplishment of this is that which is heere signified by saluation and which they are saide to hope for Tim. What do ye call hope Sil. That grace of the soul whereby euery true Christian doth surely expect and look to inioy promised saluation Tim. What is the doctrine from hence Silas That our perfect saluation cannot in this life be otherwise possessed of true beleeuers then by hope the reason is because our perfect saluation is a thing to come and to be enioyed after this life ended also because it is to be enioyed onely in heauen therefore now it is not had nor can be Tim. Yea but the Scripture saith we are saued by Faith Ephes 2 8. How then is it saide heere we are saued by hope Silas We are otherwise saued by hope then by faith the difference stands heerein First by faith we beleeue the promise of saluation by hope wee do looke for the thing promised Secondly Faith doth enter and beginne our saluation in apprehending remission of sins reconciliation with God the perfect righteousnesse of Christ and purifies our hearts that we may liue holily but hope lookes forward vnto the end full perfection of blisse Thirdly Faith saueth as an instrumentall cause without the which we cannot lay hold of Christ Hope saueth as a fruite of Faith as a signe of a person iustified and reconciled as the way wherein we are to walke towardes Heauen as that which lookes to inioy saluation because God hath truely promised and Faith hath surely beleeued that promise Tim. What vse is to be made of this Doctrine Silas First it reproues such as place all their happynesse in worldly things these are no truc beleeuers for they haue no hope of saluation in heauen Secondly this admonisheth howe to make triall of our Faith euen by that hope which we haue of saluation to come for these two are inseparable none can certainly expect saluation except they do beleeue it to be truly promised and whosoeuer can vndoubtedly looke for heauenly glorie by Hope it is because first by faith they haue receiued the promise of it Thirdly it teacheth that the faithfull by infallible certainty may assure their hearts of their own eternal saluation because they are saued by hope which doth not make ashamed or confoundeth which it should do if the hope of glory might be frustrate Tim. Proceede to the next matter the Nature of hope and tell vs what is meant heere by Hope when he saith Hope which is seene Silas Not the gift of Hope which is inward seated in the heart but the thing which is hoped for euen that which is present and now enioyed and possessed or now in our hands Tim. What is heere meant by Hope Silas That the gift of hope hath no place but when the thing hoped for is absent This may bee prooued by common sence for euery man seeth and perceiueth that one cannot hope for any thing that he already hath and which is now already in his possession of this we speak improperly and abusiuely if we do say that we hope for it for it is present Tim. What is the Doctrine from these words thus declared and opened Silas That this is the property of hope to expect and looke for that which we yet haue not but is absent and to come Tim. Will it not follow heereof that Christian Hope is vncertaine and doubtfnll seeing of thinges to come it cannot bee knowne many times whether they will come or no Sil. No it will not follow because the things which Christian hope looketh after they are alwayes absent in such wise as they must needes be fulfilled because they are promised by such a God as both can for his almightincsse and for his mercie in Christ will performe them It stands vpon his honour to make good his worde as a good christian at the houre of death said in my hearing Tim. Tou doe not thinke certainty or assurance to bee of the Nature of Hope Doth Hope simply considered breede 〈◊〉 and affiance Silas No it is not but assurance ariseth from the quality of the thinges which bee absent and hoped for which if they haue causes contingent then the Hope is doubtfull and vncertaine but if they bee of necessarie causes then the hope is vndoubted and firme Now the saluation of the Saints to come hath sure vnmooueable and firme causes as the truth and mercy and Oathe of God the promiser the merites and Mediation of Christ our Redeemer deade and raised againe the witnesse of the Spirit Tim. What is the vse to be made of this point of Doctrine Sil. It doth warne the faithfull that they haue continuall cause to grieue and sighe euen in this regarde that their full and absolute happinesse is yet absent Towant so great a good is cause enough of greefe many will grieue and sigh for want of farre lesse good things then their eternall life Secondly from hence wee may see that true beleeuers haue reason to reioyce insomuch as though their perfect felicity be absent yet they are most sure in the end to haue it So cannot Papists bee whose hope resteth vpon Gods grace and mans merit Tim. What is their duty in the meane time Silas With patience to waite for it till it come And this is the other part of the nature of hope euen to expect with courage and patience that which it hath not Tim. But what neede is there of patience Silas A two-fold neede First because their hope is deferred therefore Christians must haue patience for it is no small triall and temptation to bee long kept from that which one doth earnestly and truly loue beeing of such inestimable worth Secondly because the faithfull are heere subiect to many and manifold miseries therefore they must possesse their soules in patience it being the will of God to afflict them diuersly and deepely and not onely to holde their inheritaunce from them for a while and therefore they haue neede of patience that hauing done the wil of God they may be glorified This may be set set forth by the example of Merchants Soldiers and Labourers who are all of comfort because they do looke verie surely to obtaine a good end of their labours yet in the meane time they make account to meet withall and to resist diuers difficulties in their voyages warres and affaires Tim. What vse heereof Silas It instructeth vs that such are vnmeete for heauen as promise to themselues ease and freedome from troubles here Secondly it doeth admonish the faithfull to get patience because through
because reading belongs to a few and hearing is common to all therefore euen by Pauls owne testimony it hath the preheminence so as better it were to loose all our senses then to misse this alone Secondly it sets foorth the miserable estate of popish Recusants which stop their care like the Adder and will not heare also of Atheists who thereby doe barre themselues of the meanes of faith and saluation Thirdly it exhorts vs to diligent hearing with all care and conscience to heare with our best attention seeing faith is dropt in to vs by the eare Fourthly it reproues sleepy drowsie and carelesse hearers who doe as it were shut out faith that it should not enter But let vs not looke that God will open our heart except we keepe open our eares Fiftly and lastly it is matter of great cōfort for wandring lost sinners to vnderstand that there is yet a way euen by hearing the word to recouer and saue themselues therefore that they ought to liue in those Countries and places where they may bee partakers of hearing and that they hearken vnto the sauing doctrine of the Gospell with desire to vnderstand and obey it Tim. Come we now to the first step and tell vs what is heere meant by Preacher Silas It signifieth one that is the Embassadour of God to spread abroade his word and with a loude voyce to declare it Tim. What is the office of a Preacher Silas To interpret the word of God by the word of God Nehem. 8 18. and to make application of the word to the vses of Gods people by doctrine exhortation comfort 1 Cor. 14 3. Also by a reproofe and confutation 2 Tim. 3 16. Tim. What is our Lesson from this word Preacher Silas That the Office of a Minister is of great dignity because it principally consistes in publishing and declaring the word of God which is a farre more high and excellent function in spirituall account respect then to be the Ambassador of the greatest man in the worlde by how much heauen is higher then the earth and the counsell of GOD higher then the will and pleasure of men and saluation passeth all humane and worldlie affayres Tim. What vse is to be made heereof Silas It must stay men from rash entering into so high and holy a vocation before they haue fitnesse thereunto which were a fearfull presumption Secondly it admonisheth such as be Ministers to do the work whereto they are called that is the work of Gods Ambassadors to preach the word with an holy importunity 2 Ti. 4 2. 3. it conuicts the Popish Church of error in that they wil haue the greatest worke of a Minister to bee to minister the Sacrament of the Altar to sacrifice Christ againe Fourthly it reprooues such as will continue Ministers and yet are vnmeete for this duty of proclayming Gods word Lastly it warneth to lay hands hastily on no man 1 Tim. 5 22. Tim. What means this Question How can they hear without a Preacher Sil. It cannot be that one can heare vnlesse the worde be preached made to sound in his care by liuely voice for there is a relation betweene hearing and speaking Tim. What Doctrine ariseth from hence Silas That vnto the hearing of the word the preaching of it is necessary euen as hearing is necessary to faith and faith to prayer and prayer to saluation so it is necessarie that there be preaching that men may heare The reason heereof is because there is a relation or mutuall respect betweene the sence of hearing and the obiect thereof which is a sound or voice We can hear nothing but a sound and therefore there must be some to preach and teach that others may heare Thus often times are preaching and hearing in Scripture set downe for Correlatiues Secondly it is the good pleasure of God now no otherwise to call his people to his kingdom then by Preachers therefore Preachers of the word are needful for we cannot be saued vnlesse we be called to the Faith of Christ and there is no way to call vs but eyther by God himselfe immediately or by his Ministers mediately but he hath ceased now to speake to vs immediately from himselfe Therefore if we will be saued wee must heare Gods Ministers speake to vs out of his worde and thus much we may gather from such Texts of Scripture wherein the holy Ghost doth often ioyne preaching and beleeuing togither as in Iohn 17 20. Acts 8 12. 14 1. And moreouer it serueth to teach vs that if we desire to beleeue and be saued wee must attend preaching and hearing of Sermons and this is the reason why GOD woulde neuer suffer his people in any age to want outward vocation by his Ministers Noah was a Preacher of righteousnesse Abraham a Prophet God gaue vnto the Iewes Moses his prophet and after him the Priestes and Leuites to teach Israel his Lawe and extraordinarily raised vp many Prophets and at last hee sent his Sonne to declare his wil for the saluation of the world He gaue moreouer some to be Apostles Prophets Euangelistes and others to be pastors and teachers to the end of the world for the gathering of the Saints Ephes 4. Tim. But cannot God giue Faith and saluation vvithout preaching and hearing Silas Yes he both can and doth it to elect Infants so dying and to many Christian exiles which liue in continuall banishment from his Church but we are to consider not what he is able to do but what his will and appointment is namely to saue vs by the word preached 1. Cor. 1 18. 1. Tim. 4 16. How admirable and gracious is God who can wrap such power in the voyce words of men as shall kindle sauing faith in the hearts of the hearers Stoope to this holy ordinance Tim. What profit is to be made of this doctrine Silas This teacheth how miserable that people is which want the ordinary preaching of the word they must needes fall into the Ditches which haue none but blinde or carelesse guides to leade them they cannot but decay which haue no vision Prouer. 29 18. As the Lampe is extinguished without oyle so religion and knowledge will decay without preaching which is as the oyle to the lampe as grasse withers without raine and our bodies starue without foode so doe our soules without sound doctrine seasonably giuen which is as raine and food to the soule Secondly heere is an admonition to all Magistrates namely Patrons of beneficies whom it concernes to prouide the people of Preachers of whom they may heare instructions to life as they will answere to God for their soules And thirdly to the people that they do earnestly desire and seeke to liue vnder the preaching of the Gospell where they may heare the doctrine of saluation for where preaching may ordinarily be had God neuer workes an inward calling without an outward vocation nor is knowne to
giue faith without hearing Therefore as men bee carefull to dwell in places where there is good ayre water c. because these things are healthfull for the body so as they couet the health of their soules let them much more seate themselues where the preaching of the worde is to bee had in constant course from Sabbaoth to Sabbaoth If God would not gine nor encrease faith in the Eunuch and the Samaritanes but by the hearing of Philip to Paul at his conuersion but by the hearing of Ananias nor to Cornelius but by the hearing of Peter Acts 〈◊〉 and 10. Let not any man then presume that he can be a beleeuer if he neglect to be a constant and attentiue hearer of the word preached Oh that men would beleeue and consider this truth and doe accordingly Tim. What is meant by sending Silas The vocation of God calling some foorth from others and furnishing them with guifts to preach his word Acts 10 38. as he sent Bezaleel to build the Tabernacle Moses Samuel Esay and the rest to be Prophets Iohn to be a Cryer Christ to be a mediator Paul to be an Apostle Titus to be an Euangelist Epaphras to be a Pastor Tim. How manifold is this vocation or sending Silas Twofold First immediate from God himselfe appointing Prophets in the olde Testament or from Christ the Sonne of God calling Apostles of himselfe not by 〈◊〉 Gal. 1 1. The other is mediate by the Church according to such order as God hath set in it that is as Paul saith by the hands of the eldership by prayer and fasting ordaining such as be duely elected examined Tim. What be the markes and tokens of a true vocation or sending Silas Of ordinary and mediate sending the tokens are sound doctrine godly life aptnesse to teach patience in afflictions 2. Cor. 6 4 5 6. 1. Tim. 3 2 3. Titus 1. 8 9. Mat. 7 16. Ier. 23 22. Tim. What doctrines are we to learne from these words Silas That none must take vpon them the office of a Preacher vnlesse he be sent of God The reasons heereof be first because such as preach without authority and sending God refuseth them as impostors and deceiuers Ier. 23 21. also their whole message is voide and nothing worth For as they which vsurpe the place of Embassadors without the Princes command or instructions declare not their Princes minde but their owne fansies and so loose their labour and endanger themselues Likewise it is with all such as vndertake the preaching of the worde without the calling of the Church of Christ God will bee present to assist and protect such as himselfe sendeth and appointeth Ioshua 1. 5. Tim. In what case are we then heere in England vvhich haue no Calling at all if wee may beleeue 〈◊〉 the malicious Papistes or our Brownistes and Cenforious Separistes Silas This is sooner saide by them then prooued we are able to proue our vocation touching numbers of vs by the integrity both of our doctrine and liues and by the fruites of our labours in conuersion of many soules to God also for that wee are called and chosen by such Gouernors as the Church hath appointed for that end and to such offices as bee proper to the true Ministers of Christ. Further marke this that the Papists deny the calling of our Ministers because it is not after the order of their Romish Synagogue yet the Brownists 〈◊〉 challenge the calling of our Ministers to bee corrupt in regard they were cast in that popish mould as they say Lastly though I will not defend personall defectes yet the constitution of our Church for the calling of Ministers cannot be disproued for it requireth that they be examined and not to be admitted to serue the Church vnlesse they be found fit for life and doctrine and that hands be laide on the ordained by such as be elders with prayer and fasting and exhortation vnto the execution of their duties many of vs being desired of our flockes before hande or approuedafterwardes Where these substantiall thinges are the want of circumstances will not make a nullity DIAL XI Verse 15 16. How beautifull are the feete of them which bring glad tydings of peace glad tydings of good things But they haue not all obeyed the Gospel c. Tim. VVHat doth this Text containe Silas It proueth two things very needfull First that the Apostles were sent of God to preach the Gospel vnto the Iewes and Gentiles verse 15. Secondly that it is not to bee maruailed at although the most Iewes remained vnbeleeuers Verse 16. Which is knit to the former by a preoccupatiō for it might be obiected if Christ sent his Apostles to preach Christ and offer peace by him howe comes it to passe that no more of the Iewes did beleeue and weere saued Let not that offend any man sayeth Paul to make him thinke the worse of the Gospell or of the Preachers of it for it was foretold by Esay the Prophet that fewe woulde obey the word Others giue the reason of the connexion otherwise as that he should now shewe that howsoeuer hearing was necessary to faith yet that faith did not alwayes followe hearing Some thinke that whereas it might be obiected If the Apostles did declare peace why did not all the Iews enioy peace and saluation The answere is because vnto the enioying of peace and saluation it is required not only to haue the message of peace brought but to beleeue also which seeing nūbers did not as Esay prophesied therefore they obtained not saluation Tim. How doth Paul proue the Apostlos to be sent of God to preach the word Silas By the testimony of Esay the Prophet in his chap. 52. verse 7. Heere we may obserue that the Apostle doeth not in all poynts cite this place as Esay hath it for hee leaueth out some words as 〈◊〉 the mountaine which had respect to the situation of Ierusalem also hee changeth the number turning the singular into the plurall because God there speaketh of many that should be messengers of peace Tim. But that place of Esay is meant of messengers sent to publish the deliuerance of the people from the bondage of the Asyrians Silas It is so yet in this place it is fitly applyed vnto the preaching of saluation by Christ because it was the foundation of all temporall deliuerances whatsoeuer for seeing all the oppressions and miseries of Gods people were effects and fruites of their sinnes it followes that their oppressions beeing taken away their sinnes also did cease thorough forgiuenesse and reconciliation with God by Christ. Therefore all particular deliuerances had euer their rootes and ground-worke in the redemption purchased by the bloud of Christ. Tim. But this place might be meant by the Prophets which did also preach of the sufferings of Christ and the peace which was made with God thereby Silas Yet it is not onely meant of the Prophets because Paul
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
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently they persist to ascribe mans iustification and saluation partly to grace partly to merite of works and thereby doe ouerthrow the doctrine of grace which is the very soule and life of a true Church for take away the doctrine of free election iustification and saluation and presently the very foundation of all religion is shaken to pieces so farre it is off that they can bee the true Church hauing cast downe the groundworke whereon it resteth Lastly it conuicteth such of error as vnderstand this text to bee meant of grace infused into mans heart whereas grace being set against workes therefore as workes doe sticke in men as in their proper subiect so grace heere spoken of hath no other subiect but God Tim. What doctrine doth arise out of the seauenth verse Silas First that in the Church of God there are sundry which seeke for righteousnesse and saluation and neuer obtaine it as Rom. 9 31. Tim. How comes this to passe seeing it is promised to such as seeke that they shall finde Silas The reason is because they seeke amisse and not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered First the manner that we seeke these things by faith and secondly that we intend Gods glorye as the end of our seeking see Rom. 9 30. Many Israelites failed in both these for they sought righteousnes and life by their owne workes and therefore obtained it not as it is written Rom. 9 31 32. and 10 3. And they robbed God of the glory of his grace Tim. What vse is to be made of this doctrine Sil. It warneth vs that it is not enough for vs to seeke to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine because they pray amisse and many striue to enter and neuer enter because they striue not aright so many seeke and neuer finde because they seeke God not for himselfe but themselues and for their owne benefites and not for loue of his goodnesse that they may praise his grace and set foorth his glory Tim. What other Doctrine from this 7. Verse Sil. That in the bosome of the Church of God there haue alwayes liued two kinds of people some elect and called some Reprobate and hardened This diuision beganne in Adams family in Caine and Abell whence did spring two Cities as Augustine obserueth one of God another of the world it was continued in the family of Abraham in Isaac and Ismael the one of them beeing the childe of the Flesh and the other the Childe of the promise Also in the house of Isaac in Esau and Iacob and Christ saith That at his comming two shall bee in the fielde the one taken and the other refused Luke 17 34. And lastly Paul writeth that of the same lumpe of mankinde there are made some vesselles of mercie to honour others vessels of wrath to destruction The high and soueraigne cause heereof is the wil of God shewing mercy to whom he will and hardening whom hee will Rom. 9 17. The subordinate cause and second reason is that there are two beginnings of mankinde the seed of the woman Christ Iesus the heade of the elect and the Serpent Satan the Prince of this world which begetteth children of differing and contrary dispositions and qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect and shall be saued and such as liue so securely as if none should perish and warns vs not to stumble though we see many wicked to be in the world Tim. What is the next Doctrine from this verse Silas That all the elect shall certainly bee saued for they attaine what they seeke for to wit Christ and his faluation as it is not possible for the Reprobate to bee saued so it is impossible that any of the elect should perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God which are vndeceiueable Thirdly the Prayers of Christ which can neuer be denied Lastly the power of Christ to whose keeping they are committed which is vnresistable Tim. What Vse of this point Silas First they are from hence confuted which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly heere is great comforte to such as haue the true markes of their owne election to assure vnto them their standing in grace vnto saluation in despight of Satan sinne themselues and the whole world For they are by grace of election kept from beeing hardned to destruction DIAL VI. Verse 7 8. The rest were hardned as it is written GOD hath giuen them the Spirit of slumber eyes that they shoulde not see c. Tim. VVHat is the sum of this Text Silas That the rest of the Iewes whō God had not elected were hardned by the iust iudgement of God as he proueth by a testimony oracle of holy Scripture Tim. What be the parts of this Text Silas Two First a proposition The rest were hardned namely so many as not being freely chosen of God did not obtain Christ and his righteousnesse vnto saluation all the rest besides these were blinded Secondly a proof out of holye Scipture to confirme the hardening of the Iewes it proueth two things not only that many Iewes were hardned because the Scripture had foretold it but whence this hardnesse came or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working it in time also it sheweth what this hardnesse is to wit a spirituall slumber or sencelesse sleepe of the soule or a shutting of eyes and eares that seeing and hearing they should neyther see nor heare vnto their conuersion Lastly how long this hardnesse did continue vppon the Iewes namely euen from Esay his time vnto the present time wherein the Apostle wrote vnto this day which must be referred vnto the end of verse 7. the rest cited out of Esay being enclosed in a Parenthesis Tim. What signifies the rest Silas The other Iewes which did not belong to the election of Grace but were reprobates and reiected of God Tim. What is meant by hardning Silas It signifies properly the thicke skinne of ones hands or feete with trauell or worke which is so barked or stifned as if it were pierced or pinched yet it is not felt but by translation from the body to the soule it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God This stubbornnesse is noted in Scripture by
vnder his snaresat his pleasure whatsoeuer they thinke to the contrary 2 Tim. 2 26. Secondly it warnes all Christians greatlie to feare God which hath such fearefull executions of his anger Who wil not be afraid to disobey the word of that God which for the cup of mercy truth and sounde Doctrine being dispised can giue men to drinke a cup of fury of error and madnesse Not that hee powers into men any naughtinesse but stirs vp that which before lay hidden which causeth sinners to drinke in more sin greedilie and to delight in doing euill with continuall thirst in such poysonfull and deadly cups Silas Proceede now to the second part of the description of an hard heart and tell vs what it is to haue eyes where-with one cannot see and eares wherewith one cannot heare Silas To haue eyes and eares vnfit to see and heare or such eyes and eares wherewith they were not able to see and heare as in Math 13 15. eares dull of hearing and their eies heauy and shut as in Esay 6 10. and 29 10. Men vse to say As good neuer a whit as neuer the better so as good not to see or to heare as by hearing and seeing to be neuer the better But this is not altogether to be meant of bodily eares and eyes but by a metaphor which translateth to the soule that which is proper to the body and then eyes and eares doe signifie here such a minde so blinded with ignorance as it cannot knowe the true doctrine of saluation and such an hearte as cannot obey the Gospell The summe then heereof is thus much that the reprobate Iewes though they had eares and did heare Gods word and eyes to see Gods workes with the sence of the body for they heard Christ and his Apostles and saw their myracles yet not all with the assent of the Soule which was so farre from taking any profit to amendment and saluation by that which they saw and heard as they became rather blind in their vnderstandings and in their wils more peruerse and obstinate Tim. What are the parts of these latter words being thus opened Silas Two parts or things to bee obserued First an vndeserued mercy Secondly a iust and sharp punishment Tim. Wherein did mercy 〈◊〉 goodnesse shine forth towards the reiected Iewes Sil. Foure wayes First in this that their power of hearing and seeing was not taken from them This mercy though it be contemptible because it is common yet it is a great mercy as would bee well perceiued and felt were any of vs depriued of those corporall faculties Secondly there was affoorded them the best obiects of sight and hearing to wit the word of God which the Prophets first and after Christ declared to them thereby calling them to repentance and faith Also many and most excellent myracles of healing the sicke quickning the dead restoring sight to the blind c. Besides innumerable works of creation and gouernment I say workes both of mercy and iustice ordinary and extraordinary which were continually before their eyes to moue and stir them to God-wards Thirdly that the things which they did heare and see were not onely wonderful and singular but also that oftentimes and not seldome they did see and heare them which is signified by the doubling of the verbe Math. 13 14. In hearing they shall heare For whensoeuer a verbe is put before and thereunto is added an infinitiue moode beeing turned by a gerund thereby is signified an often and vehement action Lastly that besides these externall means offering grace to them they had inwardly engrafted into them some iudgement of conscience and there was giuen them some light of vnerstanding which none can deny but that they are the good gifts of God Tim. But alas they had no profite by all these but hurt rather Silas It is true that they had no profite by them but it was through their own default but as the sunne is no lesse glorious and bright because weak eies are offended therwith nor a plaister or oyntment lesse precious because it preuailes not to health So Gods good guifts his good word and workes are not the woorse to be esteemed because they did not benefit such as had them For as the vncurablenes of the wound or disease may make the Phisition or medicine frustrate without verbue which yet loose not their value so obstinate maliciousnes of the heart in wicked men maketh voyde Gods mercies which yet in themselues be such as deserue to be loued and praised Tim. What is the doctrine from hence Silas That there be no castawaies so wretched which doe not in some sort tast of Gods mercies as may appeare by Psalme 145 9 also by Rom. 2 4 5. and by Heb. 6 4 5 6. Euen such as blaspheme the Spirite by malicious hating and reproaching the known truth of the Gospell yet haue plentifully and diuersly felt Gods goodnes yea the diuels are not without some sence of it in that they are spared from their full torments til the time of fianll iudgement Art thou say they to Iesus come to 〈◊〉 vs before the time Mat. 8 29. see Ephes. 2 2. Also the bodyes of the wicked lye in the graue vntill the day of iudgement without any paine which is Gods great mercy The reason of this doctrine is to take from the wicked which shall perish all excuse this reason is laide downe in Rom. 1 20. The heathens had some knowledge of God by his creatures to leaue them without defence and apology least they should say We knew nothing of God had wee not beene ignorant we would 〈◊〉 liued better And secondly it serues to commend the very great kindnesse of God to vs for our imitation as in Luke 6 35 36. Mathew 5 45. Tim. What is the vse of this doctrine Silas It doth reproue such as doe euilly entreate Gods children vsing them without mercy How farre vnlike be these to God who hath mercy euen towards such as be not his owne but are vngodly sinners yea enemies and strangers from him Tim. What was the sharpe punishment obserued in these last words Silas To take no fruite at all but harme rather by that which these men heard and saw euen a farre greater blindenes and obstinacy both of minde and heart which are more besotted dulled and indurate or hardened by the doctrine and actions of God And it is so much the greater because wicked men feele it not it being such a greeuous curse and iudgement as there is none to bee matched with it for horror no not sicknesse plague nor deafenesse nor lamenesse nor imprisonment nor banishment nor dearth nor languishing death nor cruell bodily torment nor any other iudgement whatsoeuer can bee compared with a deafe and blinde soule that is to say with an hardened heart when it is the punishment of former disobedience and sinnes My reasons heereof be first because this punishment is spirituall and hath in
nor make his hearte hard or blinde which before did see and was soft yet hee doth not tame and soften them and he is sayed to harden whome he doth not mollifie Yet he doth not only forsake the sinner which had before forsaken him depriuing him of his grace but also deliuereth him vp to Sathan and his owne malice to be ruled thereby as a malefactour is put ouer by a Iudge into the hands of an executioner besides he both 〈◊〉 occasion of stumbling vnto them by presenting many 〈◊〉 vnto them and disposeth their sinfull thoughts and deeds vnto the praise of his owne Iustice to their deserued confusion for as he worketh in the hearts of the godly to encline their thoughts to good workes according to his mercies so hee workes in the willes of the wicked to encline and order them vnto euill actes according vnto their owne merites either by secret or manifest but euer by iust iudgement Tim. What Vse is to be made heereof Silas It confutes such who to excuse God do therefore say that he doth permit and suffer the euill of sinne to bee done contrary to the plaine phrase of Scripture which ascribes an actiue power to God as a soueraigne Iudge Secondly it must mooue all to feare God who can sinite tho heart spiritually and dreadfully Quis non contremiscat 〈◊〉 has 〈◊〉 Dei iudicia faith Augustine Who woulde not shake and tremble at these horrible iudgements of God at the due consideration of them it might euen 〈◊〉 our flesh to quake and rottennesse to enter into our bones as it is saide of Habbakuk He must haue an heart of flint who is not moued with them DIAL VIII Verses 9 10. And Dauid sayth Let their table be made asuare and a 〈◊〉 and a flumbling blocke euen for a recompence vnto them Let their eyes be darkened that they see not and 〈◊〉 〈◊〉 their backe alwayes Tim. WHat is the drift and end of this Scripture Silas To prooue the relection of the Iewes 〈◊〉 〈◊〉 and their blindnesse thorough which they did not receiue Christ and his Gospell 〈◊〉 wilfully contemned it being wholly possessed with a Spirite of slumber And this Paul proues by a testimony out of the Psalme 69 22 23. wherein Dauid bearing the person of the 〈◊〉 of whom he was a Type dooth complaine of the extreame iniuries and oppressions wherewith the Iewes his owne people and countreymen should vexe Christ. Amongst other things that they should mingle his meate with gall and Vineger with his drinke and now in this Texte by way of imprecation or curse hee prayeth for Gods horrible wrath and punishment to come vpon them and namely that their mindes might be spoiled of all iudgement and discretion to discerne or choose thinges and their bodies of all strength that they might be able neuer to attaine good thinges desired nor to hurt the godly and their life to be voide of all comsorts that al their most pleasant things might be turned to their destruction Now the holy King Dauid hauing by a propheticall spirit prayed for such miseries to the Iewes they must be fulfilled therefore the generall vnbeleefe and hardning of the Iewes is no incredible thing to be wondered at Note that though Paul changeth some words yet he holdeth the sence like an Apostolicall Prophet keeping and explaining the meaning by alteration of words Tim. What things are to be considered in this Text cited out of the Prophet Dauid Silas Two things First the parts or seuer all kinds of punishment Secondly the equity of the punishment wished vnto the malicious Iewes for resisting and resusing Christ the redeemer of mankinde Tim. What is the first kinde of punishment Silas That their Table may be made for a snare Tim. What signifies the Table Sil. It is a figuratiue and borrowed speech signifying all things where in the Iewes delighted and tooke pleasure because men who bee rich and great doe furnish their Table with goodly delicacies meats and drinkes pleasant to the taste and sight also for that men come to the table to be refreshed and merry Hence it signifies whatsoeuer is acceptable and delightful vnto vs giuing vs contentment and comfort in this life I say that by a Synecdoche the Table importeth riches feasts prosperity peace and publicke estate yea all their spirituall and temporall blessinges as Scriptures Sacrifices Temple or whatsoeuer they had which was good prosperous and glorious as Chrysostom Caluin Peter Martyr and Paraeus expounds it he prayeth that all this may be turned to their hurt ruine and downfall Tim. By what comparisons is this hurt and ruine set forth in our text Silas By three similitudes First of a snare wherein Birds are taken when they thinke to feede Secondly of a net or trap such as wilde Beasts are caught in Thirdly of a stumbling blocke or stone whereat blinde men or drunkards do stumble and fall This first punishment how it is fulfilled in the Iewes experience of many hundred yeares haue made it so plaine to all men as it needeth no proofe at all For all men know what was the name dignity renowne glory riches priuiledges and benefits bestowed on that Nation and now what calamities of body and soul they are tormented with being plagued with extreame infamy and indignity being vagabonds hatefull to God and all men their wealth or whatsoeuer may make for their welfare beeing made their snare to entangle them whiles they are banished in sundry countreyes and cruelly slayne for their Riches sake Tim. What is our Doctrine to bee learned from this first punishment Silas That vnto wicked men which are Gods enemies their most deare and precious things are made the meanes of their owne destruction howsoeuer they lifte vp their hornes and exalt their heads on hie and flourish like a greene Bay tree and seeme to be rooted in prosperity as though they should neuer be remooued yet it is certaine that whatsoeuer is giuen for their benefit shall be conuerted to their bane and mifery The reason hereof is because they do abuse Gods gifts by pride Wantonnesse riot and excesse or else by couetousnesse and vsury cruelty and oppression Hence it is that God in his iudgement wil at length destroy them bring them to sudden and horrible desolation as it hapned to these Iewes and to Balthazar in Daniell to the rich man in the Gospell and to Caesar Emperor of Rome who was slaine in the Senate where his Table his glory was and to Absalon who was hung vp in his lockes wherein hee delighted as a man doth in his table and dainties Tim. What profit is to be made of this point Silas It teacheth the forcible poyson of sin when it is continued in changing the nature of things making that hurtfull which is healthful in it selfe as the Gospel to be a sauour of death the Sacraments a iudgement 1. Cor. 11 24. Christ a rocke of offence 1 Pet. 2 7. a Table a place
of safety and security of mirth and friendship to be a snare and trap and an occasion of ruine Secondly it teacheth also the condition of such as liue in the seruice of sinne without turning to God to be most vnhappy to whom all things not sinnes and afflictions onely but Gods gifts and blessings also shall bee turned vnto their euill both temporall and eternall Thirdly it serueth as a bridle to restraine the children of GOD from fretting and repining at the great welfare of the vngodly liuers If 〈◊〉 Iob and Dauid repined and grieued at the prosperity of sinners let others feare a fall where such Saints so strong did stumble See Psal. 37 1 2 3 c. Let God alone with them and bee not troubled about them Fourthly it makes much for the consolation of the godly to whom not onely things desirable good but euen hard vnhappy bitter and deadly things shall turne and become wholesome and good as sickenesse weakenesse pouerty imprisonment banishment infamy and death c. All things shall worke together for good to such as loue God Rom. 8 28. The reason is because Christ by his crosse hath sanctified the crosses of the faithfull and pronounced them blessed which mourn and suffer Mat. 5. therefore Christ by death was broght to his resurrection and glory so his Apostles and other professors by most cruell Martyrdome haue had theyr faith tried as Golde in the furnace and haue been translated to eternall blisse and glory in heauen Lastly it warneth all men to pray God earnestly to blesse his benefits vnto them that as they are good in themselues so they may proue good to the possessors of them Tim. Come now to the second punishment and tel vs what it is Silas The blindnesse of vnderstanding in Heauenlie things Let their eyes be darkned This is a speech borrowed from the body and applied vnto the minde which is as it were the eye vnto the soule The darkening of this eie signifies the taking away of vnderstanding from the Iewes making them witlesse and blockish that they might see no more in the matters of God and of saluation then a blinde man can see at noone day in worldlie matters Tim. What is the Doctrine which doth ar se now out of these words thus openad Silas To bee depriued of the vse of vnderstanding in things pertaining to God is a dreadfull iudgment The proofe heereof is from Deuter. 28 28 29. where GOD threatneth the disobedient to his Lawe to smite them with blindnesse and with astonishment of heart that plaine and easie and familiar matters should be as harde and obscure vnto them as the Sunne is darkesome vnto him that lacketh his sight Example of this iudgement we haue first in Pharaoh who hauing disobeyed Gods warnings bidding him let the people go and after many and most sharpe plagues hauing hardned his heart against Gods knowne will was stricken iustly of GOD with such a spirituall madnesse as hee was not able to perceiue it to be a sinfull and hurtfull thing vnto him to keepe the children of Israel still in his land but after hee had let them go he wold needs obstinately follow them vnto the red Sea which was the destruction of him and his people Likewise the Pharisies had their mindes so darkened of God as they could not discerne any sinne or danger in putting to death Iesus though they had often felt that he had done them no euill at al but much good and in their presence had many wayes and manifestly witnessed by his life doctrine patience myracles both the innocency of his manhood the truth of his Godhead A certaine shadow of this iudgement we haue set forth in the Sodomites Gen. 19 11. who being smit with blindnesse did in the day-light euen grope after the doore of Lot his house If wee do account it a verie great euill to haue the eyes of our bodie put out then to bee depriued of the light of vnderstanding must bee a more heauier iudgement and calamity by how much the soule is more excellent then the bodye and the benefit of inward vnderstanding is greater and more necessarie then the profit of an outward and fleshly eye Tim. How may Christian edifie themselues by the knowledge meditation of this Doctrine Sil. First in respect of themselues it must stirre them vp vnto thankefulnesse to blesse God for clearing their eyesight by the Spirit of Wisedome Also to pray vnto God for the continuance and encrease of it and to be deliuered from the iudgement of a blind heart Lastly that to this end they endeauour alwayes to glorifie God by their knowledge by turning it into practise and actions Now in respect of others to take compassion of such as are vnder this iudgement For if wee will pitty poore blinde men which cannot see their way and Idiots or fooles which lacke the vse of naturall reason much more we ought to greeue for such as haue lost the vse of spi ituall vnderstanding not being able to see the way vnto saluation and take it for a surety that hee hath a verie 〈◊〉 heart that cannot mourne for such or at least bee ḡrieued for that his heart is so hard Tim. What was the third punishment Silas The bowing of their backs or loynes wherein there is another Metaphor translating that to the soule and the estate of the Iewes which is proper to the body the strength wherof doth chiefly consift in the backe or loynes the bowing whereof importeth as much as the weakening or diminishing of this bodily strength by all which is signified vnto vs that the malicious Iewes for the contempt of Christ his Gospell should loose their whole strength both spirituall lacking all endeauour to doe that which is good and temporall hauing their ciuill authority and gouernment taken from them This iudgement began to bee executed vpon them before the birth of Christ when Augustus Caesar was Emperor of Rome and afterwards was more thoroughly inflicted when the Emperor Titus tooke the Citty burnt the Temple brake downe their wals put the people to the sword and laid all wast so as there was not any more any face or forme of a Common-wealth amongst them being vtterly voide of all lawes and regiment and beeing made vassalles and vagabonds vpon the face of the earth and so haue remained now fifteene hundred yeares and aboue which continuance of this iudgement is noted in this word alwaies When it had lasted but 3. hundred yeeres Chrysostome wondered at this iugdement of God how then ought we to be astonished at the consideration of it Let vs learne from it generally the extreame fiercenesse of Gods wrath against vnbeleefe for the which he would so exceedingly and seuerely plague his owne peculiar people More particularly let vs obserue that it is a plaine and and a sure token of Gods indignation against any Country to haue the chiefe props or staies thereof eyther sore shaken or wholly remoued
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
Sunne nor the soule borrowes any life from the body but the bodies life is from the soule so is it betweene God and all his creatures No Monarch in the world Emperour or King is or can be so absolute and independing as the soueraigne King of the worlde is for they cannot subsist without their people as a King in royall authority who by their multitude strength and riches doe maintaine the safetie of their Kings and Rulers by their submission do honor them but God had no neede of his creatures he did and can for euer haue subsifted and beene perfect and al-sufficient to himselfe and of himselfe without them and so not they without him of whome they haue being when they were not and all thinges when they had nothing This made Iob to say that as mans wickednesse hurt not God so his goodnesse did not profit him And Dauid Psal. 16 2. that his goodnes or liberality did not extend to God but to the Saints which were of excellent Vertue it might doe them some good and none can giue God any thing Whereas God calles for our affections Giue me thy heart Prou. 23. and for our goods Offer thy substance vnto God and hee looketh for our-thankes and praises Render vnto me praises Psal. 50 14. Wee are to know that we giue God nothing but what hee first gaue vs. Also by our giftes he may be honored but cannot be enriched being an infinite perfection And lastly in our gifts to him wee expresse our dutie but make him no debter for we owe vnto him more then wee do or bee Tim. Vnto what profit and vse are we to turne this doctrine touching Gods absolutenesse Silas First it serues for instruction to teach that God cannot do wrong or offer iniustice to any seeing he is in debt to none and might do with his owne what he would therefore though he haue no mercy on Cain Ismael Esau Saul Achab Iudas or others yet heerein is he not vniust for hee oweth them nothing nay had hee denyed mercy to all mankinde and appointed all the sonnes of Adam to endlesse and remedilesse misery as he did the Angels which fell this plea woulde haue freed and quitted God that none gaue him first and therefore how can any complaine of him sithence all was in his owne power to dispose of them as hee himselfe listed Let then all mouthes be stopped Secondly this exhorts the elect and godly to great and continuall loue and thankfulnesse towardes God because of his gracious fauour they holde themselues and whatsoeuer they enioy they enioy it not onely besides and without their owne deseruings but indeede directly against their merite as being by guilt of sin worthy of the same condition with the reprobate it is the meere goodnesse of God who hath separated them and allotted them a better estate for they gaue him nothing they preuented him not by any merite or desert on their part Tim. Yet the Scripture often affirmeth that Godrendreth to the godly according to their workes Rom. 2. 6. and that hee doeth this as a righteous iudge 2 Thessal 1. 6. 7. 2. Tim. 4 8. Therefore it should seeme God is not iust except hee recompence the godly for that which they haue giuen him see Luke 14. 14. Silas Whatsoeuer workes the faithfull haue they bee Gods guifts who worketh in them both the will and deed according to his pleasure Phil. 2. 13. they be no otherwise called our workes but as our bread is tearmed ours Mat. 7 11. because it is giuen vs wee are they which receiue it to vse it by Gods liberality and as his blessing vppon our industry So good workes being wrought in vs and giuen vs by Gods holy Spirit are therefore named ours and not because they proceed from our wil which made Augustine to say Lord looke not vpon my owne workes but vppon thy workes which thou hast done in mee and again God crowneth in vs his owne guifts not our merites and againe He doeth vs a double mercy first hee giueth vs power to do well and then recompenceth and crownes that worke which we did well by his grace Now God hauing freely promised a reward to good workes hence he is called iust and righteous not because he oweth any thing to any persons but for that he keepeth his promise which is the part of righteousnesse Wherefore popish hypocrites and iustitiaries are little better then mad which presume to make God obnoxious a debter to them by their works as if they gaue him something of their owne and so were vniust except by order of iustice not of clemency he did requite euen for the worthines of the worke See Rhemish notes on 2. Tim. 4 8. Heb. 6 10. Lastly heere is confuted predestination vpon faith and workes foreseene which bindeth Gods fore-appointment to the quality of the creature as if it being the supreame cause of al things did depend vpon something in men which they should as ye would say giue vnto him Tim. What doth the last verse of this Chapter containe Silas A proofe of that which went before that hee is debter to no man because he is the beginning of al things and that he cannot doe vniustly with any because his glory is the end of al things for it is rightfull that euery thing be referred to his owne end but God himselfe is the ende for which some men are elect and others reprobate therfore whether he doe elect or not elect hee cannot wrong any man for it is iust that God should promote his owne glory as he list Tim. What is meant in this sentence by him thrice repeated Silas Some vnderstand it of the three persons in the Trinity without any ground therefore the best is generally to expound it of God Tim. In what sence are all things saide to be of God Silas Not as of the matter where of they are for then al things should be deified but as of the first cause and beginning for he giueth being to all all things made are of him by creation all persons elect bee of him by predestination all the Saints that are beleeuers are of him by regeneration there is nothing in them cyther of nature or grace but it is of God originall sinne being an euill thing is not of God but of the malice of Sathan and of mans corruption though sinne be of God passiuely for he suffereth it and deficiently for hee doeth with-drawe his grace yet not from God as efficient and originall working cause it is by him being by him turned to good and for him because it tends to the praise of his iustice Tim. In what meaning are all things said to be by or through him Silas They are through him by administration because he gouerns all things euen the least to a sparrow on the house top Math. 10. 29. Secondly they are through him by preseruation because he vpholds all things in their being so long as they bee for God is
if thou suffer but one sinne to raigne As the hoast of Israel had peace and safety when Achan was found out and executed so search thy heart for that hidden and deare sin which as yet liueth and is mighty and slay it or else thou shalt neuer haue peace to thy Soule or safety from destruction for he that beareth but with one sinne is guilty of all Iames 2 10 11. The obstinate transgressors of one known law despise the whole authority of the law maker and Sathan can enthrall and draw to hell by one sin serued as wel as by forty Tim. You haue spoken of the Christian Sacrifice it is nowe time we heard the cond tions opened vnto vs Silas First it must be free and willingly offered noted in this word present or giue vp a speech borrowed either from sacrifices of Beastes freely presented at the Altar to be giuen to God or from seruants willinglie presenting themselues in their 〈◊〉 presence readie to do them seruice so ought our Christian duties to be performed with a good will Rom. 6 16. Psalme 119 14. That which Paul saith of giuing to the poore must bee applied to other good workes they are not accepted vnlesse they bee cheerefully done for God loueth no compulsion or necessity in his seruice but a chearefull doer Secondly it must be of the whole man bodie put for our selues as Rom. 6 12. 1 Cor. 9 27. both bodie soules with the affections in them both Body is rather named then minde because sinne entred into the soule by propagation from the body and are shewed forth in and by the members of the body Tim. What are we to learne from this second condition Silas That God requireth the whole man First he created the whole Secondly the whole was redeemed by him 1 Cor. 6 20. Thirdly the whole must bee glorified Fourthly the whole was giuen to sinne before new birth Fiftly God giueth himselfe wholly to his Children therefore they must not giue him a part and indeede we giue nothing except wee giue all for God deseructh and is worthy of all euen the whole hart soule mind and might Tim. What vse hereof Sil. This doctrine reprooueth Nicodemits which giue their bodies to Idols and keepe as they say their heart to God God will not bee serued with the one halfe offer to him all or none Secondly such as outwardly worshippe God with their bodies but keepe their hearts and affections for the seruice of sinne as hypocrites doe Thirdly it exhorteth all Christians with all their faculties of Soule body to decline from euill of all sorts and to doe all good duties of all kinds towards God and man let their iudgement stoope to the wisedome of the worde and their affections bow and yeeld obedience to the authority of the word let their bodily members bee no seruants to sin but instruments of right cousnes Rom. 6 13. Tim. What bee the next conditions of our Christian sacrifice Sil. It must bee liuing that is of our selues which liue and not of dead bodies of beastes and to shewe the chiefe part of this our sacrifice to be Faith whereby our soules liue to God Also the more we do liue to God the more sinne is killed righteous persons alone are fit to offer this sacrifice for they alone liue to God Rom. 1 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God for they be dead in sinne Ephe. 2 1. they doe not liue by faith Fourthly it must bee holy that is pure and separated from all earthlinesse and sinfull corruption so is this sacrifice in part the sanctification of the Spirite which causeth the faithfull to offer vp pure hearts to God in a good measure separated from mixture of sinne This was represented in the spotlesse Sacrifice of the Lawe therefore wicked men cannot offer this sacrifice for they still liue in their 〈◊〉 without holinesse and so themselues and their offerings are abhominable Tit. 1 5. Fiftly it must bee reasonable that is spirituall so expounded by Peter 1 Pet. 2 5. Our Sacrifices may not be Massing popish or Mosai call outwarde ones but inward of the Spirit and minde Iohn 4 24. For this is reasonable because a reason of it may bee giuen out of the word for God is a spirit they be of our selues which are reasonable and offered to Christ our redcemer as a reasonable thing More particularly our reasonable seruice be our Theological vertues faith Hope loue 1 Cor. 13 13. The oricall gifts knowledge wisedome c. Our morall giftes 〈◊〉 mercy chastity our politicall vertues all these are reasonable sacrifices Tim. What is the first reason whereby this sacrifice is confirmed and 〈◊〉 to vs 〈◊〉 text Silas From the mercies of God euen his spiritual mercies which are called mercies in the plurall number because they are many to wit election of grace calling to Christ iustification by faith sanctification by the spirit by all these mercies which are euery one of them more woorth then a thousand worldes hee beseecheth them to obey God by mortification of their lusts Tim. What is our Doctrine Silas That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a godly life As if a Mother should beseech her childe to doe something by the wombe that bare him the paps which suckt him the knees which dandled him and all her entire compassions towardes him how 〈◊〉 should his heart bee not to yeelde to her so we should shewe our selues more then stony hearted if we yeeld not to God when he that might condemne dooth beseech euen by those tender mercies whereby he begat vs pardoned vs called vs renewed and saued vs. For this is the main end why he bestowes his mercies see Psal. 130 4 Also Luke 1 73 74. Secondly whatsoeuer wee are or haue bodily or spiritual blessings it is al of his mercies Thirdly there can bee no sound obedience giuen vnto God but that which springs from the 〈◊〉 of his loue and mercie for that which is constrained by feare is hypocriticall Tim. What Vse are we to make of this Doctrine Silas It condemnes such as by Gods mercies are the more emboldned to offend it is a fearfull signe of a desperate wicked man when by the kinde vsage of God he is made more wicked as hee is a bad sonne which is worse by his parents loue Secondly such as forget his mercies whereof good Christians ought to keepe as it were a register that as they are tempted to any sinne they may checke it with remembrance of some mercie as Ioseph did or as they become dull and slow to good duties they may quicken themselues with meditation of some mercifull kindnesse and with thoughtes of some mercy alwayes resoluing that the more deepely they haue drunke of the mercies of God the more they bee bounde to liue well and godlily as our Sauiour saith God will require much where he hath giuen much
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashiō of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
est se vincere posse This is it which wee are mightily to striue vnto as a most excellent degree of perfection Be perfect as your heauenly Father is perfect for he is kinde vnto the vnkinde and suffers his Sunne and raine to fall vppon the ground of good and bad In these step pes of God did walke Moses Christ Dauid Paul Stephen all dooing good against euill CHAP. XIII Of Magistracie DIAL I. Verse 1. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Timotheus VVHat is the Argument and subiect of this Chapter Silas Hauing in the former Chapter exhorted vs to many morall duties hee now commendeth vs vnto politicall and ciuill subiection and withall exhorteth vs vnto mutuall charity and holinesse of conuersation so as the parts of this Chapter are three The first of obedience to Magistrates to the end of the seauenth verse The second of loue due to our Neighbour to the eleauenth verse The third of purity and sanctimony of life to the end of the chapter Tim. Shew vs now more distinctly the connexion of this Chapter with the former and what reasons might mooue the Apostle to treate of duties to Magistrates Silas Paule hauing before forbidden to recompence euill and to avenge our selues lest he might be thought to take awaie all power from man to auenge our wronges he now teacheth that Magistrates are set vp of God to be his ministers to take vengeance of euil dooers Secondlie hauing saide that we must doe good to such as hurt vs he now very fitlie inferreth that we ought much more to reuerence and obey Gouerners which are helpfull to mankinde Now the reasons which mooued Paul to make a set treatise touching the honour due vnto Rulers are these First to stoppe the mouthes of such as affirme the Gospell of Christ to be an enemy to authority against Kings and Princes for thus the Christians were accused in the Apostles time Secondly in respect of the Iewes who being borne of Abraham free borne and Gods peculiar people did seeke to shake off the yoke of the Romanes who were now become their Lords Thirdly because it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite to bee ruled by heathenish Gouernors such they all were at that time Lastly to meete with such as imagine that Christian liberty and ciuill magistracy could not stand together and that we need not to be subiect to politicke lawes because Paul had written before that wee are not vnder the lawe Vpon these considerations it seemeth the Apostle doth now very seasonably vrge ciuill obedience and as all the precepts in the former Chapter from the ninth verse to the end are branches of the sixt Commandeinent Thou shalt not murder so this that hee speaketh now of subiection to Rulers belongeth to the fift commandement whereof it is a part for what else bee Magistrates but Parents of their Country raised vp of God with a fatherly affection to defend the lawes and publike peace and to procure the common good and to bee honoured of the people vnder them with child-like reuerence and obedience Tim. Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority Silas The generall members of this treatise are two first a proposition secondly the reasons thereof Tim. In what words is the proposition contained and what is the meaning thereof Silas The proposition is in the first words Let euery soule bee subiect to the higher powers the meaning heereof is Let euery man and woman bee in subiection to the Magistrate In the worde soule there is a Synechdoche as the flesh or body which is put apart is sometimes put for the whole man as in those sayings of Esay all flesh is grasse and againe all flesh shall see the saluation of God so the soule doth often signifie the whole man as in Genesis 46. Iacob went downe into Egypt with 70. soules and Acts 27 37. and so in this place the whole man is denominated from the soule which is the principall part and in the Psal. Soule is sometimes put for the man himselfe but yet the Apostle vseth rather the word soule then man for these reasons as namely first of all to teach vs that the subiection he requireth must be voluntary not vpon compulsion but willingly Secondly to shewe that inferiors not in substance onely and body but must bee subiect also euen in their very soules in such things as they may doe with a good conscience otherwise they ought to obey God rather then men Thirdly to declare that all mortall men without exception of any euen as many as haue soules must yeeld their subiection to Rulers Tim. Is not this last thing further confirmed by this vniuersall particle euery soule Silas It is so for the meaning thereof is thus much that all men of what condition sexe or age soeuer none exempted must be subiect Therefore foolish aud very false is that collection of Origen that such as bee vtterly spirituall and doe not follow the affections of the flesh are not to liue vnder Princes because Paul wrote thus Let euery soule not let euery spirite this is more subtle then sound for none were more spiritual then Christ his Apostles and yet none were more subiect then they wherfore it is better to say with Chrysostome that this vniuersall particle all doth comprehend all without exception of any and that this precept is giuen not to secular men onely but also to Priests and Monkes as Chrysostome saith Whether hee bee an Apostle or Prophet or Euangelist or whatsoeuer hee be let him bee subiect for this subiection saith he doth not ouerthrow religion Heereunto accordeth Bernard in an epistle of his to the Clergy of Rome Epist. 42. Si omnis anima subyci debeat quis eos excipiet ab hac vniuersalitate quisquis conatur clericos excipere tentat decipere yea Christ himself did not plead priuiledge against this precept neyther did grant exemption vnto any Tim. What vse is to be made of this point touching the generality of the persons who must be subiect Silas It reproues diuers sorts of persons First the anabaptist who will not admit Christians eyther to beare Magistracy or to bee subiect vnto authority as if it were fit for Insidels but not for the faithfull to be subiect to powers vnder this pretence that being Christs sreemen they may not liue in seruitude or be bound vnto any whereas Paul directeth this precept to the beleeuing Romanes who were Christians by profession whose spirituall freedome from sinne Sathan and damnation is not repugnant vnto corporall subiection due to ciuill Magistrates There is nothing in the Gospell against this but rather much for it that a man may be both a Christian and a subiect as well as a wife a maister a seruant and a childe The second kinde
heere reproued are certaine irregular and exorbitant persons amongst our selues who though they bee in iudgement conuicted and cannot but confesse that this precept is giuen to all Christians and touching all powers yet they make themselues a disperisation and take liberty to doe what they list without all due regard to that which is by superiors commanded Heerein ioyning with Anabaptists and Libertines that as touching their practise they striue to shake off from their neckes the yoake though not of supreame yet of subordinate Gouernors as if they were too good to obey some powers The third kinde is the Pope and his Cleargy who do not onely pleade for an exemption but also do practise it with such manifest and grosse wickednesse as that the Pope doth not onely withdraw subiection from Emperors but hath lifted vp his throne aboue the Throne of Emperors and Kings whom hee taketh vpon him to set vp and pull downe at his pleasure to dispose their kingdome and despise nay destroy their persons vpon imputation of heresie and is not only not subiect to them but causeth them to bow downe their neckes vnder his feete and most filthily to worship him by kissing them vnder this pretext that the soule is better then the body and therefore spirituall Gouernors which teach the soule are to be preferred before temporal whose charge it is to looke to the body and worldly things It was the argument of Pope Baniface the eight whereas in trueth it is not the fashion of Popes to preach the gospel therwith they little trouble themselues but to Lord it and liue in pompe and pleasure And say they did teach the word of God yet as Kings how great soeuer their dignity be must subiect their vnderstandings and willes to be gouerned by the word which the ministers propound for Gods word must rule the highest Rulers so Ministers though their function be very high and excellent yet cannot free themselues from subiection vnto ciuill Magistrates because it is heere imperatiuely commanded Let euery soule be subiect As the High-Priests were subiects Aaron to Moses Abiathar and Zadock to Salomon and Romisn byshoppes to the first Christian Emperours Tim. What may be vnderstoode by the word Subiect Silas This word imports as much as to bee put vnder another or to be brought in order and it insinuateth to them that are gouerned that there is a certain order orderly disposing between the ruler and the ruled by consideration whereof the inferior which is set vnder must giue place to the superiour which is put aboue This emphasis the learned obserue in this word As it is in nature Bees Cranes and Fishes haue one aboue them vnder whose conduct they go forth to feede and returne from feeding and among the Elementarie bodies the more heauier and more massie are subiect and put vnder the lighter and more subtle the earth vnder the water the water vnder the ayre the ayre vnder the sky the sky vnder the starry firmament and that vnder the thirde heauens which are the seate of the Angelles And as in humane bodies the other members as handes armes and legges c. do by nature acknowledge the head as chief and are subiect vnto it so in policy or worldly estates there is such an order setled that some should be aboue to commaund others beneath to obey and that they which are placed as inferiours should submitthemselues to such as by ranke and order are their superiours Againe it is more significant to say be subiect then if the Apostle should haue said obey reuerence resist not honour c. For subiection as a generall word comprizeth all the rest as particulars vnder it namely acknowledgment of their power taking lawes and coine from them arming at their commaundement reuerence loue prayer and thankesgiuing for them thankfulnesse in maintaining them obedience in doing and suffering al these appertaine to subiection Tim. What are we to vnderstand by powers Silas By powers are meant heere not Ecclesiasticall Gouernors as Apostles Euangelists Doctors Pastors Teachers but such as take tribute and beare the sword which Ministers are forbid to doe and ciuill rulers may do and therefore the Papists erre which from this place would set vp the preheminency of Pope and Byshops aboue politicke Rulers who by a Metonymie of the adioynt are heere named powers because they are endowed with great power and might aboue other men to suppresse the wicked and defend the good Also to shew that they beare the Image of God not in respect of his essence but in respect of his power and thence it is that not Iehouah the Title of his Being but Elohim the Title of his power is attributed to the Magistrate Psal. 82 1 5. Obserue also that subiectes may not examine by what way or meane Princes get their power whether by right or wrong for Paul knew that the Romanes had by great force made themselues the Lords of the world yet he will haue the present powers obeyed Lastly Paul speaks not of the persons but of the functions which must be respected be the Gouernors good or bad Mens deformities cannot extinguish Gods ordinances nor can diuine functions be lesse honorable by humane frailties it is a grosse malice or blindnesse not to distinguish the sins of the man and the worthines of the Magistracy DIAL II. Verses 1 2. For there is no power but of God and the powers that be are ordained of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues damnation Tim. HOw doth our Apostle proceede Silas In these words and the verses following he rendreth sundry and weighty reasons why we ought to be subiect to Magistrates whereof the first is taken from the efficient cause and author which is neither fortune nor chance nor men nor Angels good or badde but onely God himselfe whose ordinance we are bound to reuerence and be subiect to it but powers or magistrates are Gods ordinance therefore we must bee subiect to them This is the first argument which may bee thus further pressed and vrged It is a comely and an honest thing to submit our selues vnto that order which comes from God who is not the authour of any thing that is euill therefore seeing Magistracie is a thing which God hath set amongst men it is a seemly and honest thing to submit our selues vnto it Tim. May we not gather from the first words that there are sundry powers and that they are all of GOD one and other Silas Yea this Text implyeth that there are sundrie kindes of powers and that they come all of God theyr first Author because he saith in the plurall number the powers that be are ordained of God which proposition beeing vniuersall shewes that the former exclusiue proposition no powers but of God comprehends al is as much in effect as if the Apostle had saide al powers both high middle or low Priuate
all to increase and preserue them what we can This must moue vs both to pray for greater measure of grace to be able to performe this better heereafter and instantly to beg pardon of God through Christ for our failing heeretofore for the debt of charity being neglected doth increase the debt of sinne and looke how much wee come short of paying the debt of loue so much we multiply the debt of sinne and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past of repentance to amend our liues for time to come to walke henceforth in charity dooing all our things in loue Tim. Come now to the reason of the Apostle why we should loue one another and tell vs what is meant by the law and by the fulfilling of it Silas Among sundry acceptions of the word lawe as first for the books of Moses Secondly for the whole doctrine of the word Thirdly for the morall precepts giuen in Mount Sinai c. heere it is put for the second 〈◊〉 because he discourseth of the duties to our neighbour the loue whereof beeing coupled with the loue of God as an effect with the cause therefore it may well comprehend the whole morall law By fulfilling is meant heere not the exact keeping in euery point without any swaruing but the careful endeuour to do one commandement as well as another without baulking any of them The drift of the Apostle heere being this to teach that the law is generally kept by the exercise of loue which is therefore saide to bee the fulfilling of the law First because it is the end of the commandements 1. Tim. 1 5. Secondly for that it is the motiue to stirre vp to euery duty both to God man Thirdly because it is the summe of the law Math. 22. 37. 38. 39. Finally because it is the perfection of the lawe and were it perfect in vs would make vs perfect keepers of the law Tim. What is the doctrine we are to learne from hence Silas This ought very much to kindle our loue seeing it is such a helpe to the fulfilling of the lawe then which there is nothing except faith in Christ eyther of more honour and beauty or of more profite and benefit then to be keepers of the lawe by which first wee haue 〈◊〉 with God whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe the neerer therefore we come to the law the liker we are to God Againe our study to walke in the law is both a signe of a blessed man and the way to blessednesse Psal. 119 1. and 112 1. If the keeping of the law be so beautifull and beneficiall iudge how behouefull it is to imbrace loue which inables vs to keepe the law heere in some measure and in heauen perfectly As Paul saith of loue if wee had all graces without it they were nothing so may I say if we could keepe all the commandements and not do them in loue it were nothing Wherefore let all men that haue their hearts endued with loue thinke they haue a great blessing and thanke God for it and as the Apostles prayed Lord increase our faith so let euery good Christian pray Lord encrease my loue for the more we loue the more we fulfill the law and the more we fulfill the law the more we resemble God the giuer of the lawe and the liker wee are to God in holinesse the more we are to be like him in happinesse Besides all this though loue bee not the forme of faith yet it is a necessary effect of iustifying faith which workes by loue Gal. 5 6. and a fruite of the Spirite Gal. 5 22. The bond of perfection Col. 3 14. The badge of a Christian Iohn 13 35. Touching the properties works of loue also for the excellency and continuance read 1. Cor 13 4. to the end Tim. But whereas many pretend loue and haue it not how shall wee know when we haue indeede the gift of Christian charitie Silas First by the obiect of our loue if it bee right that is if we loue euery one that is our neighbour louing one man as well as another without partiality though some men more then others being wel affected vnto all howsoeuer others be affected vnto vs as Christ loued his enemies so must we This is one and the best triall of our loue Secondly by the measure or maner rather of our loue that we loue our neighbor as our selus that is as constantly without fainting as sincere without dissembling being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them as we would haue it done to our selues Thirdly by the quality and nature of loue which stirs vs vp to respect one man as well as another though not so much so to tender him in one thing as well as in another for what God ioynes no man may separate that God which commaunded loue to our Neighbours persons hath enioyned charity towardes all the things of our neighbors not to hurt him in any of them no not so much as by a thought much lesse by disgrace or cruelty or vncleannesse or oppression or slander For if we do keepe that Law of not stealing and dooing wrong and breake the other which forbids adultery or incontinency or keepe this and trespasse by false witnesse being full of lies and euill reporters or false accusers of others or vntouched in all these yet be cruell vnmercifull and fierce offending against that Lawe which prohibits murthers or at a word caring somewhat to obserue one and being loose and licentious in transgression of some other not dooing many euils against our neighbors yet stiffely and obstinately culpable in some one or few certainly our loue is not that christian godly loue which looketh to euery precept and preuenteth the euill and harme of our Brethren in euery thing as much as lyeth in vs for loue dooth none euill vnto our neighbor Touching these singular and particular Precepts note that that of honouring Parents is omitted because they might be contained vnder powers also in an other Commandement the Commandement of Adulterie is prefixed vnto the Commandement of Murther Lastly this of fulfilling the Lawe by loue is ill wrested of Papists to proue Iustification by workes for this is not heere the Apostles purpose and when they shall proue that any meere man hath perfect charity such as the Law exacteth we will then confesse that righteousnesse before God may come by loue Meane while wee dare not crosse the doctrine of the Spirit teaching in so many plaine texts righteousnesse to be attained by faith without the workes of the Lawe which yet wee may in some sense bee saide to fulfill both because in our head it is perfectly kept that is allowed to such as beleeue in him Also with Augustine we say Quicquid 〈◊〉
it is that they neuer put on Christ vnto Iustification who labour not for the graces of Sanctification He hath not Christs death to forgiuenesse who doth not tread in the steps of Christ his innocency and obedience Tim. What is contained in the last clause which is the closing vp of the exhortation Silas It containes an aunswere to a close Obiection What then might some say shall we cast off all care of our flesh and bodie and wholly minde the furnishing of the soule To which hee answereth Not so wee may be prouident for the health and wel-fare of the bodye which is the tabernacle and instrument of the soule to dwell in and to worke by so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life A sober vse of earthly creatures and pleasures is alowed such as may not hinder but helpe vs making vs fitter in all purenesse to serue and honour God CHAP. XIIII DIAL I. Verses 1 2 3 4. Him that is weake in the Faith receiue vnto you but not for Controuersies of disputations One beleeueth that he may eate of all things and another which is weake eateth hearbes Let not him that eateth c. Timotheus WHat is the coherence of this Chapter with the former Also tell vs the contents and generall parts thereof Silas The occasion of this Chapter was a difference betweene the beleeuing Iewes and Gentiles about meats drinks Feast dayes and such like indifferent things in the vse whereof he now teacheth that charity ought to gouern and the end thereof to bee the peace and edification of the Church As tofore he handled things necessary being commanded or forbidden of God and laide downe duties belonging vnto all sorts of persons friends enemies Brethren Magistrates priuate and publique persons both to our selues and others so now hee passeth vnto things of a middle Nature neyther required nor prohibited in Diuine Law about which there was hot strife and contention betweene the stronger professors which were perswaded of their Christian liberty purchased by Christ and published by his Gospell and the more infirme and feeble Iewes which were yet very ignorant of their libertie exhorting those of more perfect in knowledg to haue a charitable regard of the others weakenes and the weaker not hastily to iudge the stronger as aposlates from Moses that brotherly loue concord might be maintained and scandals auoyded The whole Chapter may be diuided into two generall heads one is a proposition of a duty verse 1. The second is the explanation and enlarging of it to the end of the Chapter Tim. What may be the method and order obserued in the foure formost verses Silas In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly the thing is named about which the dissention did grow to wit meats and dayes verse 1. Thirdly the euill effects of this disscation the strong despised the weake for their ignorance the weake condemned the strong for contempt of Moses law verse 3 4. Fourthly the reason whereby Paul perswadeth vnity first a beneuolentia 〈◊〉 Dei God hath receiued him Secondly à iure gentium from common equity none may iudge another mans seruant Thirdly à potentia Dei God is powerfull and able to establish the weakest therefore contemne not one another Now the precept in verse 1. is this They of greater knowledge ought louingly to instruct and patiently to beare with the weake in faith not troubling them with vaine disputation aboue their capacity In this verse wee are to note foure things First the persons spoken too the strong in faith Secondly the persons towards whom loue is to be shewed the weake Thirdly the actions to bee done receiue Lastly the thing not to be done not to dispute to make them doubtfull Tim. Interpret the words that we may gather doctrines from them Silas By faith is meant not donum but doctrina fidei that is not the guift but the doctrine of faith the doctrine touching Christian liberty propounded to bee beleeued They are saide to be strong in faith which were more perfectly instructed in this doctrine as verse second sheweth such as were more rude and ignorant in this particular doctrine hauing yet not learned it are tearmed weake Tim. What is our doctrine from hence Silas In the Church of God militant there is great difference betweene Christian and Christian as touching the measure of their knowledge and other of their graces which depend thereon The Church is like a body a family and an Orchard and as in the body some members be more excellent and stronger then others In a family there be persons of different ages and statures In an Orchard there be some old trees and yong plants So in the Church some haue more knowledge and faith and some haue lesse some bee totally strong beleeuing firmely all the points of Christian doctrine as Abraham and these be called perfect and spirituall by Paul others bee strong in part whose vnderstanding in enlightened in some speciall point wherein others doubt as the Romanes heere so some are wholy weake as new begotten Christians others in part onely as these Iewes The reason of this difference is because some come sooner to Christ some later Secondly also some haue more illumination giuen them in their new birth and some lesser Thirdly some are more studious in the Scriptures and giue more time and diligence vnto knowledge and godlinesse then others doe Tim. What is the vse of this doctrine Silas First it serues to reproue such as condemne the Church because all bee not a like wise and holy as if wee would blame God because he made some greater lights some lesser Secondly to admonish vs not to be offended with this inequality beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes that the stronger may haue greater matter of praise for their greater measure and more ability to shew loue in instructing the ruder and the weaker haue more cause both of humility and industry striuing to ouertake better learned Christians As in the creation the variety of Gods workes so in the regeneration of the elect the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God Tim. What is signified by receiuing the weake Silas To receiue is to take one to vs with an affection of loue to the ende to cure his weakenesse and as a friend to care for his strengthening In this sence is this word attributed to God verse 3. Also to Philemon verse 12 17. see Galath 6 1. where the meaning is expressed in other words It containeth three things or actions of charity First to ioyne them vnto vs and not to separate our selues from them Secondly with patience to beare them Thirdly with better instruction to confirme them Tim. What is our doctrine from hence
good or the euill offered to them redounds to him Mat. 25 45. Also how can wee by our offence giuen make voide the fruite and force of Christs death towards our brother offended by v so much as we may and no thankes to vs if it bee not so what other thing I say can this be then to sinne against Christ by plucking from him one whom he hath so dearely bought Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ and by faith ingrafted in him could indeed perish as Huberus many Lutherans teach for this is most firmely to be held as Augustine saith That none of the predestinate can vtterly fall away from grace for then Gods election should be frustrate and Christ vntrue who saith It is vnpossible Mat. 24. And his loue changeable Iohn 13 1. His couenant broken Iere. 31 32. Christs intercession vnauaileable Iohn 17 15 20 21. Gods wisedome decelued his power and goodnesse ouercome and vanquished by mans sinne all which are not onely absurd but impossible howbeit in respect of mans weakenesse ready to fall euen as a young childe or a sicke person soone ouerturned and the extreame power and malice of Sathan that like a Dragon is able to shake and pull downe Cedars euen strong ones if God permit And lastly in regard of the great dangerous temptations and scandals which sore tempt vs it is true that the beleeuer may be destroyed and when any offence is giuen them then what lyeth in the party that put the blocke in his brothers way hee casteth his brother downe headlong to eternall destruction but the mighty God with his hand vpholds all his not from falling but from falling away Tim. What duties may this doctrine of offences teach vs Silas It instructeth vs to know that such things as in respect of their nature bee not euill and which otherwise we might doe yet if they proue scandals and hurts to our brethren we ought to shun them as things sinfull and vnlawfull for that meate which may be eaten if no offence follow to eate it with offence is euill to him that doth it Rom. 14 20. and the like we are to iudge of all other indifferent things that accidentally by the scandall annexed to them they cease to be indifferent and pollute him that doth them with offence Secondly here is an admonition to all Christians which openly commit grosse sinnes and by their example teach others to doe the like Also to parents Maisters and all Gouernors which in the presence of their inferiors haue spoken or done wicked things or foreslowed good duties as prayer reading c. edifying them in iniquity by such naughty practises and by sins of omission that betimes vpon the former reasons they moue themselues to hearty repentance for the scandall and offences they haue set before others For seeing Christ hath said it Woe must bee to such by whom offences come except such as giue thē be truly humbled turning to God desiring forgiuenesse of his mercy fully purposing to walke without offence heereafter for certainely they shall feele the curse of God which doe giue occasion of harme to the soules of heedelesse men seeing a cursse is threatned Deut. 27 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body wil he not much more do this to soul destroyers Tim. Now that we haue done with the doctrine of offences and proued it by reasons both forreigne and bred in the Text let vs heare what we are to learne from the obiection in the 14. verse and first what it is to be perswaded through the Lorde Iesus Silas Through the Lord Iesus signifies not the merit of his death as some thinke for before the time of his passion nothing was vncleane in his owne nature but either 1. generally through Adams sinne which polluted all or 2. morally by intemperancie and ryot or 3. Ceremonially prohibited as certaine Beasts vnder the Law or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates It signifies therefore by the teaching and instruction of Christ by whose spirit he knew and was perswaded not probably and couiecturally as the word is vsed when the Scripture speaks of other mens faith and constancy as Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. but certainly infallibly and assuredly so as he knowes it could not be otherwise In which sence the word is vsed when a man speakes of his owne Religion and saluation as Rom. 8 20. For euery man knowes best his owne heart and those things that himselfe hath receiued of God 2 Cor. 2 12. Tim. What is our Doctrine hence Silas That Christian faith is not a bare opinion or a doubting thinking a thing to bee so but an vndeceiuable certainty of that wee doe beleeue containing in it these three distinct things First a sound distinct knowledge of the thing beleeued I know Secondly a firme perswasion strongly assuring the heart Thirdly a confidence resting and reioycing with satisfaction vnto our mindes surely looking to enioy that we beleeue Tim. What Vse is to be made of this doctrine Silas That ignorant Christians who do either hate knowledge or seeke not for it also the wauering minded which do not rest with any gladnesse in the promises of Christ they are quite destitute of Faith what socuer they thinke of themselues And they doe falsly teach the doctrine of faith who deny to it infallible certainty And lastly it is a good token both of the being and growing of faith in a Christian heart the more firmely and strongly it doth apprehend and sticke to the word Moreouer from the 14. verse we are taught that the Papists defile pollute Gods creatures to themselues because they iudge them to be vncleane for meates bee as they are esteemed vncleane to him that thinks them so Of the purity and impurity of meates we shall say more in verse 20. Tim. Then in the meane time expound and collect the instructions from verse 16. the last verse of our text Silas It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats thus We may not do ought which may cause our Christian liberty to be euill spoken of but for the strong to eate with offence to the weake it wil cause our commodity to be euill spoken off therefore offences ought to be auoided For exposition of the words howsoeuer by your good or commodity some vnderstand their faith or hope of glory or godlinesse yet the matter in hande which is to direct to the right vse of christian libertie in middle things and the comparing this Text with 1 Cor. 10 29. wher that is stiled Liberty which here is phrased Good doth clearely open this place to be meant of this liberty which might be blasphemed that is reproched and euill spoken of and Christ also by it
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
hee had visited Spaine verse 24. Thirdly by naming the hindering cause which with-held him that hee came not presently namely the ministration of almes according to the trust put in him by the Church of Macedonia sent to the poore Saints at Ierusalem partly to expresse the good will of the Grecians which sent it partly to recompence a debt verses 25 26 27 28. Lastly by the final cause of his comming which was their greater edification in the faith of the Gospell verse 29. Tim. What be the doctrines which we may learne betweene the 22. verse and the 30 Silas From the 22. verse we may learne that the wayes of man are not in his owne hand for God disposeth what man purposeth Therfore as Paul could not come to Rome when himselfe desired so neyther shall wee doe what wee will but what God is pleased to haue done vpon whom therefore wee must depend for successe and rest in it with contentment thogh it be contrary to our desires hopes not taking on murmuring seeking vnlawfull wayes to compasse our purposes as if wee were Lords of our owne actions Tim. What learne we out of the 23. verse Silas Wee learne that Paul remoued not from the places where he begun to plant Churches till hee had finished what he came for beeing heerein the patterne of a faithful Steward who is found to discharge the whole trust till the time that he must render an account of his Stewardship 〈◊〉 〈◊〉 of this verse I collect that the Romanes were called to the faith and prosession of Christ not long after the ascension of Christ for the 20. yeare after it did Paul write this Epistle but hee had a desire of seeing the Romanes many yeares before he wrote vnto them therefore many yeares before they were conuerted not by Peter as Bellarmine affirmes of whose being at Rome al the learned doe doubt nor by Peter and Paul ioyntly as others thinke but rather by the preaching of Barnabas the Apostle as Clement reporteth Tim. What doe ye obserue in the 24. verse Silas Whereas Paul writes that hee trusteth to see them in his iourney into Spaine we gather that this iourny was not directed by speciall impulsion and motion of the Spirite as sometimes it was done Acts 16. but by humane purpose therefore he saith I trust and indeed wee reade not in sacred writ that euer hee came at Spaine for this place which onely mentioned his minde heerein giueth vs no light of a certaine iudgement Hee speakes onely of a purpose not of a performance Paul doubtlesse meant it yet with reuerence to Gods will which so ouer-ruleth the euents of mens intentions as in a speciall manner he gouerned the Apostles in their administration Secondly we learne that for future things which be contingent we are to depend vpon Gods good will and prouidence without all rash and peremptory presumption We are obliged not onely in the iudgement and purpose of our soule to referre all to his most wise and iust disposition but to signifie the same with the words of our mouth saying I trust to do this or that I trust to haue such a thing c. Thirdly it is a good fruite of loue reuerence which we owe vnto the Ministers of Christ which are true and faithfull to bee their companions of their iourney to set them forwards on their way namely when they are to trauaile through vnknowne and dangerous wayes if the people must lay downe their necks much more tread three or foure steps for their Ministers Howbeit it is like Paul expected this kindnesse from the Romanes not so much for his owne conduction and safety as to impart holy and whole some things to such as went along in his company which they might communicate at their returne to their brethren at Rome for the greater benefite of the Church which should aduertise teachers to take all occasions of profiting their people and to conuert receiued kindnesses to their good which shew and do them Tim. What may we learne from the 25. verse Silas It affoords vs these two instructions First hee calleth the poore not any kinde or speciall sort as such which had forsaken all for Christ but generally such Gospellers as were afflicted with want and liued in worldly necessity these he calleth Saints because they were such by profession Secondly by the Sacrament of holinesse to wit Baptisme which dedicated them as holy to Christ. Thirdly by sanctification of the Spirite purging their consciences by the bloud of Christ and renuing their hearts to sanctimony and godly purenesse by his Spirit Al rich and poore which beleeue in Christ bee Saints while they liue in earth and must minde and practise sanctity as euer they will see heauen Secondly that it is a good and holy duty to minister be helpefull to such poore Saints eyther in giuing collecting or carrying almes to the godly poore which are euer to be releeued and with our best affections Gal. 6 10. The honest and holye poore which follow godlineste and their vocation haue most interest in our mercy Tim. What may we learne out of the 26. verse Silas Seeing the Grecian Churches such as were planted in Macedonia and Acbaia did succour the needy brethren at Ierusalem we ought by this example to extend our charity when ability suffereth beyond the seas to forraine Churches when they neede vs as our English Churches haue often and liberally done both to diuers afflicted Grecians and chiefely to the Saints at Geneua beeing afflicted and distressed through warres betweene them and Sauoy The reason is the straight coniunction which is betweene the faithfull as betweene brethren fellowes members coheires c. which no difference of language no distance of place can dissolue such then straighten their charity too much which restraine it to their owne parish or nation c. Againe learne that contributions must not bee extortions and compulsions as comming of necessity or for any by or sinister respects but voluntary oblations it pleased them they gaue because they would they were not forced see Acts 11 29 30. 2. Cor. 9 5. and 8 9. To giue because we are asked or for that they would not be held niggards or out of feare of danger if we deny a stout begger or onely to discharge sesse may profite receiuers but doth not benefite the giuer who hath no fruite of his gift except it come of beneuolence and good will Tim. What learne we out of the 27. verse Silas These things First it behooueth to returne thankfulnesse where wee receiue a benefite for a good turne hath the force of an obligation and bindeth to a recompence debters they were to the Iewes by the law of charity and equity it is verye equall that few and small things be repaide for great and many kindnesses temporall for spirituall things their goods for the Gospell comforts to their bodies from whome our soules receiue food of eternall life This insinuated to
vp such as at Rome hee would haue saluted so now hee sendeth Salutations to the Romanes from other which were with Paul as from Timothy of whom reade Phil 2 19 20 21 22. and Act. 16 1 2. Also Lucius of whom reade Acts 13 1. and Iason of whose courage and prudent zeale reade Acts 17 5. and Zopater of Berea Pauls companion by sea with Timotheus and Gayus of Derbe into Syria reade Acts 20 4. and Tertius Pauls Secretary and Gayus his hoast baptized by him 1 Cor. 1. 14 and Erastus Treasurer or conferrer vnto the Cittie of Corinth a rich City and Quartus a word not of number or order but the name of a man By the consent of these he would confirme the authority of his Epistle and get the more credite not for that it was in it selfe weake but the better to warrant it to others DIAL III. Verse 24 25 26 27. The grace of our Lord Iesus Christ be with you all Amen 25. Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ according to the reuelation of the Mystery which was kept secret since the world began 26. But now is opened published amongst all Nations by the Scriptures of the Prophets at the commandement of the euerlasting God for the obedience of Faith 27. To God I say onely wise be praise through Iesus Christ for euer Timotheus HAuing found you willing euer sithence we began to confer for our instruction about this Epistle which as it is a key as it were to open the vnderstanding of other Scriptures so your answeres and satisfactions of my Questions and Doubtes hath well vnlocked and vnfolded the hidden treasure thereof I presume to put you to it once more to tell mee Pauls minde or rather Gods minde contained in this Text vnto the end of this Epistle Silas Hauing walked along with you through a long rough and cragged way now we are come vnto the vpshot and resting place it being also plaine ground I may not giue you ouer In this last text which some ioyne vnto the end of the 14. chapter touching which see M. Beza there we haue a briefe pithy prayer vnto God v. 24. and a large and most precious Doxologie or praise of God 1. for his power 2. Goodnesse 3. Wisedome in the rest of the verses For the prayer I would haue these things obserued in it First that vnder Grace are comprehended whatsoeuer from beginning middle and end belongs vnto mans good now or glory heereafter Secondly whereas Paul did both begin and end his Epistle with it Chap. 1 7. and nowe endeth repeating it twice ver 20. and 24. it not onely teacheth what Ministers ought to do by Pauls example both to edify by teaching and earnestly to begge Gods fauour and all the effects of it for the flocke but also the flocke are admonished that grace is a thing most necessarie Not fire and water so needfull for the body as grace for the soule therefore often againe and againe to be asked and who soeuer know either the worth of grace or the want will much call for it And who so do not so either they value not grace or feele no neede of it which is a wofull dulnesse Thirdly heere is a proofe against the Arrians Seruetus and others that Christ is equall to the Father because Christ is made the giuer and dispenser of Grace which is proper to the true God Lastly this prayer in the end of euery Epistle Paul wrote with his owne hand as a signe whereby to discerne the Epistle not to be counterfet but his owne 2 Thess. 4 17. howsoeuer he vsed the helpe of a Scribe to pen the rest yet this clause he vsed with his owne pen to write it A good caution and preuention of adulterated and false writings that they be not cogged and crowded in vnder the names of some worthy personages to get them credite an iniury which hath been done to sundry learned and godly men Concerning the zealous praise and thankesgiuing wherewith Paul celebrateth God in the end of this renowned Epistle there is nothing or litle in it which hath not bin already handled in other Dialogues Howbeit to giue some touch and taste of matters wil not be amis Note generally that there is an hyperbaton the sence being suspended from verse 25. til 27. and thus it must be put together Glory be to him that is to say to the onely wise God who is able to establish you c. and thus the construction is currant and no imperfection in Pauls speech Obserue yet further as Paul in the entrance gaue thankes to God for the Romanes ch 1. ver 8. and rendereth praise for himselfe after his description of his spirituall combate ch 7. v. 25. and vpon the discourse of the great secret of predestination finished ch 11. ver 36 he bursts out into this exclamation doxologie O depth c. To him be glory for euer and now closeth the whole Epistle with the like harty sounding forth of Gods praise it may serue to admonish vs of this dutye of praising God for our selues and others for his mercies and benefits for his doctrine and workes how pleasant as a sacrifice or an odour it is to God how the Saints are delighted with it hauing thanksgiuings often in their hearts and mouths to witnesse their owne ioy in God and to prouoke others to magnifie him As the Nightingale because the day is not sufficient to sound foorth her songs spendeth the night in singing so ought wee euen in the night season to sounde forth the praises of god for this is one of his chief seruices and in his Children it is exceeding comely to reioyce and praise his mercies How did Dauids penne ouerflow with the praises of his God how doth he vrge all men to laude and celebrate his name It is a fearefull signe of a dead heart to bee a niggard or sparing carelesse or colde this way Learne further that whereas praises be offered to God by Iesus Christ verse 27. it is because through him both al good guists are conuaied to vs as water through a Conduit from the fountaine and all praises are by him to bee referred to God that they may be gracious 1. Peter 2 5. And therefore Turkes Iewes Pagans which haue no true knowledge of Christ they cannot worship the true God nor giue him any praise which he shall accept of for hee that hath not the Sonne hath not the Father and who so commeth to the Father not by the Sonne shall neuerbee receiued Oh how much are Christians beholden to God for the knowledge of his Sonne Thus farre of the duty of praysing God and the manner how The arguments of his praise be these three 1. from his power 2. from his goodnesse 3. his wisedome First hee commendeth his power verse 25. whereunto he ascribeth their strengthening wherein as he insinuateth their weaknesse what neede
it the death of the soule by punishing sinne with sinne Secondly other punishments haue with them desire of release so hath not this Thirdly it is an high ready way to that vnpardonable sinne Marke 3 29. Fourthly all other punishments may be and are inflicted though not without paine yet without sinne but in this there is alwaies an addition of sin both of greater corruption and guilt and withall a greater desert of punishment Fiftly it is the peculiar marke and note of the childe of perdition as a broken and contrite spirit is a sure note of the childe of God Rom. 11 5. Ps. 51 19. Sixtly it doth in the end most certainly bring men not onely to temporall destruction but to eternall death Deut. 2 30. Ro. 2 5. 1 Sam. 2 25. Rom. 9 17. Lastly both some of the heathens haue acknowledged the truth of this as Sophocles in Aiax some of the Iewish Rabbins as Rabbi Kimchi for so much Maister Peter Martyr testifieth in his Commentary vpon this Text. Tim. What profit is to be made by the knowledge of this trueth Sil. First it teacheth that all good things turn to the hurt and damnation of the wicked Secondly it sheweth the strange blockishnesse of those wicked men which are vnder such a sharpe and bitter scourge without all sence and dread of it like drunken men which are asleep in the top of the Mast 〈◊〉 the ship is ready to be drowned with a great tempest Moreouer it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne but to see so manie men to be hardned in vnbeleefe and sin deserues much more commiseration Thirdly it admonisheth all Christians to beware of this punishment to feare it long before it come and to shun all such meanes and wayes by which men vse to fall into it as first ignorance of Gods will reuealed ln his word Ephesians 4 18 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly ordinary and daily disobedience to the word in such things as are knowne to men especially if it grow to a hatred of the Ministers and admonitions by them giuen as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly vnbeleefe or distrust of Gods promises Heb. 3 12 13. Fourthly couetousnesse immoderate desire of riches Math. 13 22. Luke 6 14. Lastly pride of hart which where it raigneth it euer causeth the sinner to resist God as is to be seene in the example of Pharaoh Nabucadnezzar who would not obey the commandement of God because they were high-minded Tim. What profit is to be made of these things Silas First it must serue to warne vs all that as wee tremble at the iudgement of a hard heart so especially we labour against these forenamed sins euen against the very first motion of them beeing greatly humbled that we haue so farre proceeded in them Tim. Let me heare some of those signes by which men may know whether they be neere vnto or within this iudgement of an hardned slumbering minde Silas They arc principally these foure First to be vtterly without feeling or feare of this punishment such as neuer thought of it to feare and shun it are vndoubtedly caught by it their consciences are benummed blinded Secondly to heare the word without sound affections as of feare griefe ioy hope loue according to the matter Thirdly when after plaine often warnings by the word there followes no amendment Pro. 1 21 25. Zach 7 9 10 11. Psal. 50 16 17. 2 Chro. 36 15 16. Lastly when neither Gods seuerity can terrifie nor his kindnesse mollifie the heart being like the foole spoken of by Salomon which though he should be brayed in a Mortar yet will learne no wisedome or like restiue wel-fed iades which spurne against their feeder Deut. 32 15 Tim. How may we apply this to our profite Silas If we be stirred vp by it to enter into a serious examination of our owne hearts whether these tokens belong to vs that we may heartily thanke God if wee finde ourselues free and speedily repent if they haue taken any hold of vs. Tim. You haue told vs what hardnesse of heart is and also what manner of iudgement it is but now declare from whence it comes that the wicked are blinded in vnbeleefe and sinnes Sil. There be three maine causes of hardnesse of heart First the wicked themselues Secondly Sathan Thirdly God The wicked harden themselues as authors by wilfull resistance Sathan hardeneth as a tempter by inspiring vncleane thoughts and God as Iudge by punishing God when he hardens is author of the punishment or iudgment but not of the sinne The Diuell when hee hardens is author of the sinne but not of the punishment but man is author of his owne punishment through his sinne and contempt of the word Tim. How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy Sil. First it is expresly saide that Pharaoh hardened his heart Exodus 8 15. When Pharaoh saw that hee had rest be hardened his heart or made it heauy Againe it is written in the Prophet Hosea Chap. 13. verse 9. O Israel thy destruction is of thy selfe which proueth plainely men to bee the proper causes of all the euill that commeth to them eyther in this world or in the next Lastly in Mat. 13 15. and Acts 28 27. The blame of hardening is laide vpon the vngodly them selues who winked with their eyes least they should see hereby giuing vs to vnderstand that those thinges which they saw against their wils they made as though they did not know them they saw and would not see they were wilfully blinded their owne peruersenesse corruption is the cause of their blindnesse in soule and of hardnesse of heart Mat. 23 37. Heereunto accordeth learned Augustine Pharaoh saith hee hardened himselfe by his owne free will And againe in his booke de 〈◊〉 gratia Chap. 4. he saith mans heart being infected from his birth whatsoeuer more hardnesse falleth out after that first corruption he suffereth it righteously and deseruedly And againe whensoeuer wee reade that men were hardened or had their eyes shut or eares made heauy let vs not doubt saith he but that their sinful deseruings were such before as made them worthy of that punishment which followed in his booke de lb. gratia This sheweth this ancient father to haue beene of this iudgement that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts As an hot burning coale or fiery Ouen and Furnace sendeth foorth sparkles so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions which causeth and makes his heart more obstinate and repugnant vnto God Tim. What profite is to be made of this point Sil.