Sam. 1 23. though he were a most wicked man The Reasons heereof be first because euery good thing so farre as is good comes of God Iames 1 17. therefore must bee loued and liked Secondly this is a good meanes to cherrish concord and friendship among men and the contrary stirres vp strife and hatred Thirdly it is iustice to giue euery man his due praise vnto whome praise belonges and shame vnto whome shame appertaines Tim. What profit is to be made of this point Silas It reprooues such sowre vncharitable men as for some fault in others condemne whatsoeuer good they finde in them either not being able to distinguish the worke of God and of sinne or by malice and enuy shutting their owne eyes that they may not giue vertue the due praise Secondly it warneth all men in their iudgements and speeches of others to keepe a moderation so speaking of their vices if cause require as to reproue them for their amendment as yet wisely and with loue mention be made of their graces least they be driuen away from godlinesse by too much austeritie after the example of Paul heere and 1 Cor. 11 2. Tim. What other Doctrine of this verse Silas Hence we learne that there is a two-fold zeale one good and another euill the former true being guided by knowledge the latter dissembled beeing ignorant and erroneous Tim. What bee the properties of this true and good zeale Silas First it greatly loueth nothing but that which ought to bee loued Secondly it greeueth for wrong truely and indeede done to the thing it loueth Thirdly it neither exceedeth the bounds of calling and charitie Fourthly it euer affecteth and seeketh the honour of God and not selfe-praise and vaine-glory and opinion or applause of man Examples of this true zeale we haue in Christ when he whipt the buyers and sellers out of the Temple Iohn 2 15. and of Phineas when hee thrust thorough both the Adulterers euen as they were in their vncleannesse Numb 25 8 11. and of Paul and Barnabas when they rent their cloathes Actes 14 19. and Moyses when hee broake the Tables Exod. 32. and Paul for the Corinthians 1 Cor. 1 11. and for the Galathians Gal. 4 19. Tim. Is not d ssembled Zeale contrary to the former in all these properties Silas It is and euer faileth in all or in some of these For besides the Iewes named in this Text wee haue the examples of diuers other in Scripture as Demetrius his zeale for Diana whom hee ought not to haue loued Actes 19. Iehu was zealous but fayled in the manner 2 Kinges 10 6. Paul a Pharisie was zealous but hee loued that which hee should not haue loued that is his owne righteousnesse as the Iewes did heere and hee thoght Gods glory to be wronged by that by which indeede it was not wronged but honoured rather as the Doctrine of grace and righteousnesse by Faith Actes 22 15. Thus the Pharisies and manie of the Iewes offended in their zeale Also the Apostles wishing Fire vpon a Towne in Samaria fayled in the ende of theyr zeale which was onelie to ease their impatient minde and not out of a pure affection to Gods glorie nor out of charity to their neighbor Lastly Vzza exceeded his Vocation when hee put his hand to the Ark 2 Sam. 6 6 7. How do the Papists dote and are euen mad with loue and zeale of their Strumpet and her trumpery Tim. What vse of this distinction Sil. It admonisheth all to labour for zeale but as they desire not to sinne and offend God in their zeale to rule it acording to knowledge There are three sorts of people that do offend about zeale and are therefore to bee reprooued First such as be starke cold hauing no zeale at all for Gods worship doctrine and glory What becomes of these things they are no whit moued so they may enioy their worldly pleasures and profits such an one was Gallio Acts 18 17. The second sort be lukewarm and indifferent ones neither hot nor cold as the Laodiceans Reuel 3 15. and the Israelites halting between two 1 Kings 18 21. The third sort are they whose zeale is blinde voide of knowledge and godly wisedom being rash and intemperate in their actions couering their owne carnall affections with the cloake and pretence of glorifying God yea too too many bee hot in publicke reformation and yet be vnreformed priuately in their owne persons being no Disciplinarians at home but rather do much hurt to the name and Gospel of Christ and giue great scandall to the Church of God whilest they leap without the bounds of their vocation and all Christian duty and discretion whereof this age and Church of ours affoords vs many lamentable examples especially in Separists Therefore as it behooueth all Christians to be zealous zeale being commanded of God Reuel 3 19. it being commended as a good thing Galat. 4 18. and as a fruite of repentance 2 Cor. 7 11. and as a part of Christes Image Iohn 2 17. yet let all men striue by earnest prayer to get godly knowledge ioyned to their zeale to go before it as a guide to conduct it and as an eye to direct it both in the things to be loued and in the manner and scope of their loue Tim. What is the last instruction out of this verse Silas That a good intention is not sufficient to make ones action to bee good These Iewes in persecuting Christ his Apostles and their Doctrine meant wel for they thought that God his worship and Law and Moses his seruant to be wronged by the preaching of the Gospel therefore in killing the Preachers they should do God good seruice yet they are blamed here by Paul for rash proceeding against knowledge The reason heereof is because a mans intention is neuer good but when it is built vpon a good warrant to wit the word of God and referred to a right end namely the praise of God Tim. Can you giue vs any examples of any who haue swerued from this rule Sil. Yea in Vzza in putting his hand to the Arke 2. Sam. 6 7. of Peters disswading Christ to go to Ierusalem Math. 16 22. of the Apostles calling for fire from heauen to fall vpon the Samaritanes because they would not receiue Christ Luke 9. 54. of many Papists striuing for haeresies and superstitions against the Gospel wherein they all thinke they did well but indeede and truth were deceiued deeply offending God when they thought to do him best seruice Tim. What vse heereof Silas First it reprooues such as thinke they may do euill that good may come of it Secondly it warnes vs not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions countenance their hurt to the truth and defence of their errors with faire shewes of burning zeale to do seruice to God and his Church heere of Christ fore-warned vs Iohn 16. Lastly it exhortes
then of our selues Then we go before others in giuing honour when inferiors do both in heart and action begin first to honour and salute their superiors when equais striue whoc shall preuent and begin first prouoking to reuerence and honourable respects Lastly when superiors do so take the honour due vnto thē in regard of their place as they could bee pleased to preuent euen their inferiors out of an humble affection might they doe it without offence and breach of good order whereof in societies there is a speciall care to be had DIAL VII Verses 11 12. Not slothfull to doe seruice feruent 〈◊〉 spirite seruing the Lord reioycing in hope patient in tribulation continuing in prayer Tim. VVHat doe the first words of this text containe Silas An exhortacion to industry and diligence in doing all duties both towards God and men which are not to be performed slothfully because God doth not loue such as do their worke grudgingly and negligently Also such shall heare at the last day Take that slothfull seruant and binde him hand and foote but to the faithful where of diligence is a part it shall bee saide Come good and faithfull seruant Therefore whatsoeuer is in our hands to do as Salomon saith wee are to do it with all readinesse and industry if we will please God and auoide his iudgements Example of this readinesse in businesse we haue in Abraham Gen 18 6. and Genes 24. in his seruant who in the businesse of Isaacs marriage was diligent Also in Mary Luke 11 39. Christ the Lord and in the Apostle Paul who most industriously did the workes of their calling Heere wee are to take heede of two extreames the one is of too much diligence when we busie our selues much in things not pertaining to vs. This is curiosity condemned by Paul 1 Thess. 4. 11. the other is too much slownesse or sluggishnesse in our owne duties when we do our things as it were sleepingly like that idle seruant in the Gospell that hid his Talent in a napkin or like that sluggard mentioned in Pro. 26 13. that sought vaine delayes and excuses to keep him from his duty There is a Lyon in the way Some are slow being of an heauy mould and dull by nature others through vnwillingnesse to do any good these be the worse Tim. What is commended to vs in the next sentence Silas Feruency in Spirite in which is a precept contrary to the former and inioyneth not readines alone but earnestnesse too both in Religion to God and charitye to man and withall it teacheth whence this earnestnesse or feruency commeth namely from the Spirit of God kindling it in our hearts and 〈◊〉 vs with loue in a great measure Whereof we haue example in Moses who out of zeale brake the two Tables in Elias doing the seruice of God with much power and feruency as appeareth in destroying the Idolles and killing Eaals Priests Also in Iohn Baptist who trod in the same steps of Elias zeale Luke 1 17. in Paul and Barnabas Acts 14 14 15. and in Christ Iohn 2 14 15 16. and generally in all the Prophets and apostles They walke not according to this rule who are cold in their profession Also those who be neither hot nor cold but luke warme in their Religion beeing indifferent not caring which end goeth foremost Nor they who be temporizers and neuters in the confession of their faith also by this rule Gods children are exhorted to a godly feruency zeale both in profession and practise of religion For zeale is a fruite of the Spirit and of godly sorrow 2 Cor. 7 11. and heere by wee become like Christ and the apostles Lastly it is good to be zealously affected still in a good thing saith Paul Gal. 4 18. Note here that these words import a continuall acte Christians are to bee diligent and earnest not by pangs or fits but all their life long and in one thing as well as in another and according to the quality of the matter that will shew our zeale to be wise and good and proceeding from God Such as are zealous at the first and afterwards become colde or be lesse zealous in the chiefest businesse or be forwarde in some matter of profit or pleasure to themselues not so in the thinges of God giue suspition that their zeale is fleshly and carnall Tim. How do you reade and vnderstande the next Aphorisme or short sentence and proposition Silas Some reade it thus seruing the time and then the meaning is either to watch opportunities or occasiof dooing our duties and to obserue what is fitting for time and season according to that in Rom. 13 11. or to consider what belongs to the time after the example of Paul at one time circumcising Timothy when he would not circumcise Titus at another Gal. 2 3 4. And heerein there is great wisedome to consider what is meet and fit to bee done according to time and place yet without departing from truth and honesty for all good thinges are not to be done at all times Howbeit the other reading seruing the Lord is much better as warranted by diaers Greeke Coppies and directing vs to the right true end of all our actions namely the seruice and glory of God whereunto they must aime as at their vtmost marke Cor. 10 31. and this doth distinguish Christian duties from the workes of ciuill men who neuer respect the worship or honour of God but their owne pleasure and praise in all things whatsoeuer they pretend to the contrary Also this precept may further teach vs whome wee are to serue namely not the worlde nor men but God because he is our Lord Psal. 2 11. Gal. 1 10. 1 Cor. 7 23. and 1 Cor. 6 20. Lastly it may teach great men modestie that they swell not by opinion of their owne power and might remembering that they are vnder God as a seruant vnder his Lord and therefore not to abuse their inferiors Col. 4 1. for they serue one common and most iust Lord who is no respecter of persons Tim. What be the graces we are exhorted to in the 12. verse Silas Vnto these three Hope Patience and Prayer which are so many remedies against afflictions of al sorts The first of these graces is set foorth and declared by an effect of reioycing The second by his Obiect which is ttibulation The third by the adioynt which is perseuerance When any affliction happens priuate or publicke inward or outward for Christ or sinne Gods Children thorough hope of deliuerance from them faint not in their hearts but reioyce and are glad because they certainely looke for saluation in the end for their hope makes them not asnamed Rom. 5. 5. and by hope they are saued Rom. 8 24. But if their afflictions continue vpon them and waxe more greeuous then to hope must be ioyned patience which enableth to endure with submission vnto and wayting vpon the pleasure of God as
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
say none seeketh God seeing there is none but seeks God for the Heathens and Pagans acknowledge a God and giue a worship to God Sil. None seek him aright and as he ought to be sought nor can doe while they liue in sinne for men in seeking God faile in many thinges as first men seeke him not for himselfe Secondly they seeke him not alone but other things with him Thirdly they seeke other things before him as worldings doe Fourthly they seek him coldly or carelesly Fiftly they seeke him inconstantly example in Iudas and Demas Sixtly they seeke him not in his word as Heretiques doe Seauenthly they seeke him not in all his word as Hypoerites doe Lastly they seek him not seasonably and timely as prophane impenitent sinners do haue no care to depend vpon Gods word but followe their owne lustes and fashions of this world Reuelat. 12 2. Tim. What is this that he saith All are vnprofitable Sil. In respect of God or any goodnesse men are of no vse no more then froth or rotten thinges which men cast out for their vnprofitablenesse In this respect the holy Ghost in Scripture doeth compare vnregenerate men to thornes and thistles as also they are compared to chaffe and other vile things wherein yet there is some profit but men are altogether vnprofitable Also they are compared to clouds without water trees withered without fruit Iude 12. cut off from God as branches from the Vine Iohn 15 4 5. 7. Tim. What are we to note heerein Silas The great Ruine brought vpon vs by Adam that a creature so excellent by Creation should bee fruitlesse Secondly that great grace giuen vnto vs by Christ in whom the elect be restored in the one there is matter of humiliation and of glorie and ioy in the other Tim. Why doth hee say that they are all out of the way Silas Because they are all departed from the commaundements of God which are the wayes wherein wee are to walke towardes Heauen euen as Sheepe straying from the foulde and as wayfaring men loosing their way Esay 53 6. running into the broade way that leadeth and bringeth vs vnto euerlasting destruction Tim. What was the vse of this Sil. To shew that Repentance is needfull for all seeing all are as lost Sheep or as men which haue lost their way Tim. What is the meaning of these Words There is none that doth good no not one In the originall it is None vnto one and therefore corrupt is that glosse which made this the sense None sauing one to wit Christ. Sil. That naturally all men are vnkinde and vncourteous and voide of humanity example heereof wee haue in the Iew to the Samaritan also that of the Edomites to Israel in Obadiah Tim. But the Barbarians shewed kindnesse to Paul Actes 28. Silas God so disposed of their hearts for the good of his Seruant Tim. Are all men alike vnkinde Silas All men would shew themselues vnkinde to others more or lesse if they were not restrained but if there be any true kindnesse and desire of doing good to others it is to be ascribed to grace changing mightily the heart and of fierce making it courteous and louing so as if any performe any good it is of God and not of themselues and what is done by light of nature it was farre off from being a good worke because it was not done as it ought DIAL VIII Verse 13 14 15 16 17 18. Their throat is an open Sepulcher with their tongues they haue deceyued the poison of Aspes is vnder their Lippes whose mouth is full of bitternesse cursing their feete are swifo to shed bloud anguish and calamity is in their way the way of peace they haue not known There is no feare of God before their eyes Tim. VVHat meaneth hee by this when hee saith Their throate is an open Sepulcher Sil. It doth 〈◊〉 vs that the speeches of Natural vnregenerate men are vnsauoury rotten and hurtfull to others for as a Sepulcher dooth send out noysome sauours and filthy smelles so euill men doe viter rotten and filthy words Secondly as a sepulcher doth consume and deuoure bodies cast into 〈◊〉 so wicked men doe with their cruell wordes destroy others they are like a gulfe to deuoute men Lastly as a sepulcher hauing deuoured many corpses is stil ready to consume more being neuer satiate so wicked men hauing ouerthrown many with their words doe proccede still in their out-rage seeking whome they may destroy Tim. What is the vertue contrary to this Sil. To vse our tongues to honest louing and wise talke which may doe good to others Ephe 4. 29. Coloss. 4. 4. Tim. What is the next vice of the tongue Sil. With their mouthes they speake deceitfull words that is when the mouth speaketh that the heart thinketh not with a purpose to deceiue others to couer hatred with words of deceit as Caine and Ioab and Indas did Tim. What reasons against this kind of speech Sil. First it commeth from Sathan secondly it swerueth from charity thirdly it tendeth to destruction fourthly it is a worke of a wicked man Tim. What is meant by Aspes Sil. A kinde of Serpent which spitting forth their poyson doeth there with kill euen those which are a farre off by which the Apostle would signifie that wicked men such as all men are by nature doe with their euill wordes hurt not onely such as be neare but euen them which are farre off from them Example hereof we haue in San ballat and Tobiah being in Persia yet with their toūgs huit the Iewes which were at Ierusalem Nehem. 4. 3. Also in Doeg who hort with his tongue the Lordes Priestes being absent 1. Sam. 22. 9. In this respect malicious tongues are compared to arrowes Psalm 53. euen because the malice of the tongue woundeth a great way off as an arrow shot out of a bow hitteth and hurteth a great distance off Tim. What learne ye hereby Sil. That it is a great miserie to haue an euil tongue it makes men like poysonfull Serpents Secondly it is a blessed thing to haue our speech reformed 〈◊〉 3 3. That heed is to be taken how we deale with euill tounged men Tim. What is the next fruit of mans corruption as touching his speech Sil. Bitter and cursed words which bee of two sortes First against God as in Rabsakeh 2. Km. 18. 22. And in the Israelite which was stoned to death Leuit. 24. 11. Secondly against our selues as in the Iewes who wished Christs bloud to be vpon their heads Math. 27. 25. Thirdly against others as Shimie who cursed Dauid 2. Sam. 16. 5. As they haue gall and bitternesse in their hart Acts 8. 23. so their mouth runneth ouer Tim. What reasons against this kind of speaking Sil. First it is against the commandement which sayeth Curse not Leuit. 24. 15. Rom. 12. Blesse and curse not Secondly it is against the end for which speech was giuen to blesse God
elect who before being not beloued are now beloued Hos. 2. 23. Tim. What may we note from hence Silas The easinesse of creating and regenerating which with God is no harder for vs then to cal a man to vs or to call any thing by the name Wee see also what an effectuall calling is a powerfull woorking causing persons to be what they were not of enemies and sinners sonnes of God and righteous DIAL XI Verse 18. Which Abraham aboue hope beleeued vnder hope that hee should bee the Father of many Nations according to that which was spoken so shal thy seede be Tim. VVHat is the drift of this Text Silas To extoll and praise Abrahams Faith by two reasons First that it did not giue place to sence nature or humaine reason For he beleeued aboue the hope of man Secondly that it did embrace the truth of Gods promise contained in these words So shal thy seed be And thirdly that he made the Diuine promise the support and prop of his Faith according to that was spoken Tim. What is meant when he saith He beleeued vnder hope aboue hope Sil. That he beleeued vnder the hope of God aboue the hope of man for when things were dosperate in the reason of man and there was no hope at al yet looking vp vnto God he had hope he conceiued inuincible faith in his heart ioyned with an infallible hope euen against hope of flesh nature and all mans reason Tim. Do ye not by hope vnderstand things hoped for Sil. It is true then the meaning is contrary to that which might by man haue beene hoped for hee waited for things which were set forth of God to be hoped for ouercomming by his faith all difficulties absurdities impossibilities which natural reason might obiect and oppose to him Tim. What was our instruction from hence Sil. This that a true faith dooth enable vs to expect such things as the reason of man would neuer look for Example heereof we haue in Abraham who beeing an hundred yeare old it was against reason that he should looke to bee a Father yet his faith beleeued it seeing God promised it Also Dauid against all humaine reason and hope beleeued that he should be King of Israel Also when Moyses beleeued that the people should passe through the Red sea as on dry Land it was against reason the like is to bee saide of Ioseph and of many others Tim. Is it not dangerous in things which are set forth to be beleeued to take counsell with the wisedom of the Flesh or with humaine reason Silas It is so as appeareth in the example of Sara of Zachary and Moyses all which were punished because they consulted with flesh and bloud instead of beleeuing Also in the example of wicked men who haue receiued hurt by leaning too much to the wisedom of the flesh more then to the word of God as they which perished in the wildernes also a Prince which was seruant to Iehoram King of Israel 2 Kings 7. Lastly Zedekiah K. of Iudah Ier. 39 7. Therefore in things which are propounded by the word to be beleeued of vs we must renounce that which our owne and other mens reason can obiect seeme it neuer so absurde and vnpossible which God promiseth yet it must absolutely be beleeued Tim. What was further commended to vs out of the first part of this sentence Silas That it is the propertie of a true faith to keepe men in hope euen when things seeme desperate Example heereof we haue in our Sauiour Christ Math 27. My God my God why hast thou forsaken mee And Saint Paul Act 27. Iob Ieremy For faith doth beare it selfe bold vpon the truth of Gods promises For faith doth beleeue the whole word of God according as is written Faith is by hearing and hearing by the word of God Rom. 10 17. But the word of promise is that whereabout Faith is properly occupied and especially the word of the Couenant wherein God promised to bee mercifull to our sinnes Tim. Yet the promise that Abraham is saide to beleeue was of a temporal blessing euen of a large posterity Silas It was so but this dependeth vpon the Couenant of grace and helpeth him to beleeue that For he that can beleeue God to be faithfull in smaller thinges can also beleeue that he will keepe his truth in greater thinges Againe all earthly pronuses are fulfilled for Christ who is the substance of the Couenant Againe all earthly promises proceede from mercy and Christ is the foundation of Gods mercy towards vs. DIAL XI Verse 19 20 21. And he not weake in Faith considered not his owne bodie now dead when he was almost an hundred yeare olde neyther yet the deadnesse of Sarah her wombs hee doubted not at the promise thorow vnbeleefe but was strong in faith and gaue glory to God being fully assured that he which had promised was able to performe it Tim. WHat was the drift and end of this Text Silas To praise the faith of Abraham by these few Reasons First by setting downe the hinderances of his faith as the deadnesse of Abrahams body and of Sarah her wombe Secondly by opposing to it the contrary which is vnbeleefe Thirdly by the measure of his Faith which was a strong and full assurance Lastly by the end of his beleeuing which was the giuing of God the glory Tim. What is meant heere by being weake in Faith Silas Sometimes Faith is put for the Doctrine beleeued Rom. 14 1. then to be weake in Faith is to be rude and ignorant of the truth and not to be weake is to be verie expert and skilfull But faith is heere put for the guift of faith and by not being weake in faith he meaneth that he did strongly beleeue God This speech is a figuratiue kinde of speech when one meaneth more then he expresseth as Psal. 〈◊〉 1. 17. not to despise is put for to hold in great account Tim. What were the hinderances which might haue troubled and hurt Abrahams faith Sil. The deadnesse of his owne body and of Sarahs wombe which he did not consider that is he thought not these things so able to hinder the promise of God as Gods power was able to fulfill the thing promised neither did he reason by vnbeleefe against the promise of God saying he mocks me or it will come to nothing Tim. What was the instruction from hence Sil. Thisê a strong faith yeeldeth not to such lets which discourage or daunt it but breaketh thorough and ouercommeth them all bee they neuer so many and so great whereby the faithfull are to be admonished of their duty which is to striue against the impediments of their faith not to yeeld Tim. What thing is contrary to faith Sil. Vnbeleefe by which is meant either a meere priuation of faith when there is none at all as in Turkes and Iewes and wicked men or a defect in beleeuing whereby one beleeueth a thing faintely through infirmity of
not vnder the Law but vnder grace God forbid Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Tim. VVHat doth this Text contayne Silas An answere of the Apostle Paul vnto a cauilling obiection made against his former doctrine Tim. First of all tell vs what he meaneth by Sinne when he saith What then shall we sinne v. 15. Sil. By Sinne is meant heere not one act of sin but a continuall course of sinning and it is as much as if it had beene said Shall wee liue or leade our liues in sinne as before verse 2. or shall we serue sinne verse 6. or shall we obey sinne This then is the meaning of the obiection Shall wee giue ouer our selues licenciously to sinne because wee are not vnder the Law but vnder Grace Which obiection did arise from the ill vnderstanding of the Apostles words For his words were so taken of some as if hee had meant by not beeing vnder the Law our freedome from the gouernment and doctrine of the law and so the bridle being cast loose in our necks we might haue liued as we list which was very farre from the Apostles meaning Tim. What may we learne from this Obiection Silas Our first instruction from this Obiection is to learne how ready and prone sinnefull men bee to snatch vp all manner of occasions which may nourish liberty in sinne peruerting holy doctrine to this end therefore al men must watch ouer their owne hearts being naturally bent to these crooked shifts auoyding the company of sinnefull men which affect such naturall licenciousnesse Secondly that the il vnderstanding of things wel taught breeds errors and cauillings and therefore we must take heed of mistaking good doctrine Thirdly that there is no doctrine so sound but one or other will carpe at it wrest it therefore Teachers must arme themselues with patience Fourthly that Ministers of the word must haue skill not onely to teach the truth but how to meet with and conuince such gaine-sayers Tim. Now tell vs what answere the Apostle makes vnto the former cauillations and how the Obiection is wiped away Sylas It is first to be noted that the Apostle doeth not directly answere their cauilling argument which is Sophisticall being a fallacy from the ambiguity of the speech of not beeing vnder the law which the obiectours tooke as beeing meant of a freedome from the obedience of the law wheras the Apostle vnderstood it of the rigorous exaction of the law forbidding euill thinges and giuing no strength to forbeare them but rather prouoking our lusts more after such euils as it forbids Our Apostle therefore contents himselfe to answere the consequent of the argument namely that which was vntruly concluded and gathered from his owne doctrine to witte that we might freely sin this consequent he answereth two wayes His first answere is by words of detestation God forbid in 15 verse hereby teaching vs that all wicked and false things inferred from the worde must bee abhorred of vs. In the second part of his answere he proues the quite contrary to the obiection namely that such as bee not vnder lawe but vnder grace ought not to serue sin but Christ their Lord. Tim. How doth he proue this by what argument Sylas By these two reasons the first is taken from the condition of Seruants in the beginning of the 16. verse This reason standeth thus It is meete that euery one obey him whose seruant he is but all true beleeuers are the seruants of God and not of sin therefore are they bound not to obey sin but God in doing his will Which the Apostle doeth confirme and backe by the testimony of euery mans conscience know ye not that a seruant must obey him that is his Lord and that Christ is your Lord and not sin ye all know this by the light of nature the one and the other ye know by the light of the word Tim. What thinges are wee to learne out of this first reason Sylas First that it is wisedome in the Ministers of the word to build their doctrine vppon knowne and receiued principles of which euery one is conuicted that they are true Secondly wee must iudge of our seruice either to sinne or to God not by our profession but by our practise and obedience if we do fulfill and obey the lusts of sinne then are we the seruants of sin whatsoeuer wee professe or say to the contrary Thirdly that it standes with great reason that a Christians life should be a continuall obedience to Christ because he is our Lord and hath admitted vs to be his seruants who by nature through Adams fall were wholly captiues to Sathan and sin but Christ by his death hath freed vs from this captiuity and addicted vs to himselfe to this end that we should not now serue sin our former Lord but Christ our new maister who hath deliuered vs from sin and Sathan as seruants which paste from one maister to another doe euer please and serue the latter maister Tim. What is the second reason whereby he proues that wee ought to obey Christ and not sin Sylas The second reason of this text is taken from the effects which follow the seruice of Christ and of sin which be death and life whether it bee of sin to death or of obedience vnto righteousnesse This second reason hath two branches and may be thus framed such as obey and serue sin must haue death for their reward therefore wee ought not to serue sin least we dye for it Againe such as obey Christ by doing righteous things shall haue eternall life for their reward therefore wee ought to obey Christ and renounce the seruice of sinfull lusts that wee may liue for euer Tim. What instructions do ye gather from hence Sylas First of all that sin and righteousnes be two contrary Lords as fire and water as God and Mammon loue the one and hate the other Secondly that all men must doe seruice to one of these two Lordes no man can serue both at once because they commaund contrary thinges Thirdly wee learne here the nature of sin that it is repugnant to the obedience of the lawe or vnto righteousnes therefore a filthy vnrighteous and bitter thing Fourthly that the seruice of sin is to bee auoyded as a damnable or deadly thing bringing to destruction in hell and deseruing it Lastly that a righteous life that yeelds obedience vnto God shall end in eternall life though it cannot merite it Tim. But our Apostle hauing said whether of sin to death why did he not likewise say or of righteousnesse to life but saith thus of obedience to righteousnesse What are we to learne by this kinde of phrase and stile Sil. These three things First that this is the righteousnesse of workes to liue obediently vnto the will of God reuealed in his word
the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect
be both Goats and Sheepe chosen and refused ones The infallible distinction whereof pertaines to God alone Tim. But how is it then that Paul writing to whole visible Churches doth 〈◊〉 them holye elect and Saints as 1. Cor. 1. 1. Thes. 1 4 5. Silas I he cause heereof is manifold not for that euety one were such in truth as Israell an holy Nation yet had many hypocrites among them but first because they were all such by externall vocation whereby beeing seuered from the rest of the vncleane world they are consecrated to Christ. Secondly they all had the sacrament of sanctification an outward seale of election Thirdly because the iudgment of certainty belongs to God onely man is bounde to iudge by charity Fourthly because the denomination followes the better part as the soule beares the appellation of the whole man Fifthly to teach the marke that they that liue in the Church must aime at and striue too namely to bee holy Sixtly because they were such in their owne opinion and in the opinion of the Church Lastly because the holy thinges of God as the word Sacraments c. were committed vnto them Tim. What vse of this poynt Silas First it is a barre and bridle to rash iudgement Secondly it is a spurre to quicken Christians to all care to passe beyond reptobates in the practise of Christianity that they may get a sure testimony of their owne predestination There is no greater motiue to cause vs to follow after true godlinesse then to consider that persons baptised and professours may perish when they be Christians not within but without onely Tim. What instructions learne wee from the latter part of the 24. verse Silas That all the Iewes are not reiected for there were some in whome Gods election and promise tooke place Secondly that the Gentiles are admitted to the fellowship of grace with the Iewes since the publishing of the Gospell the difference of Nation taken away by pulling down the partition wall of Legal and Leuitical ceremonies DIAL XVII Verses 25 26. As hee sayeth also in Osee I will call them my people which were not my people and her beloued which was not beloued And it shall be in the place where it was sayed vnto them ye are not my people that there they shall bee called the children of the liuing God In citing this text out of the Prophet Osee Paul inuerteth the words setting that last which is first in the Prophet hee also leaueth out some words and putteth in others partly for breuity sake and partly to sit it to his purpose but changeth nought either of sence or scope al that he retayneth entire and vntouched Tim VVHat may the scope of the Apostle be here Silas To shew that to be now fulfilled touching the calling of Gentiles which was before by Osee 〈◊〉 Osee had sayed the Gentiles should be Gods people Paul tels vs that they now are so being called to the faith of the Gospell Tim. But to speake this was a thing like to bee grieuous to the Iewes who could endure nothing lesse See Acts 10. 11. Silas Very true therefore the Apostle very wisely proueth it not by his owne testimony and report but by the Prophets and bringeth in God speaking by the Prophets to stop their mouthes the better that they should haue no euasion Tim. But this place of Osee is directly spoken for the comfort of the Iewes howe doth Paul draw it to the calling of the Gentiles Silas Paul being directed by the Holy Ghost could not erre in his allegation Secondly though the Prophet speake it of the Iewes dispersed for their Idolatry telling them that GOD would gather them againe which was done both temporally at their returned from their captiuity of Babilon and spiritually by the preaching of the Gospell yet the Gentiles are meant also as deseruing properly to bee called not a people being strangers from the couenant whereas the Iewes became not Gods people accidentally through their Apostacy impiety and Idolatry Therefore if God would conuert those back sliding Israelites why not the Gentiles also both being equally not Gods people though in diuers manners Further the case stands thus Osee diuides the whole worlde into two sorts one which were his people hauing obtained mercy another which were not his people nor pittied he prophefieth of the former that they should be made not a people and bee without mercy for a time the other shoulde become a people and obtaine mercy and who can these bee but the Gentiles to whome therfore Paul fitly applies that prediction Tim. Tell vs now what we are to learn from this that Paul sayth God spake in Osee Silas That Prophets were but Gods mouth to vtter his minde and penmen or Registers and not authors Tim. What are wee to gather for our instruction out of the Prophesie it selfe Silas That the condition of vs all before grace is most miserable for till we be conuerted vnto Christ wee are not his children nor beloued Tim. Proue this Doctrine Sil. First all those Scriptures which witnesse of vs that without Christ wee are sinners vngodly enemies children of wrath c. proue thus much Rom. 5 6 7 8. Ephe. 2 1 2. Secondly reason proueth it First because in this estate we are without God and all manner of goodnesse Secondly we are slaues vnto Sathan subiect vnto all euill sin and misery Thirdly the comparisons of Scripture not illustrate alone but proue this truth for we are compared to such as sitte in darknesse and in the shadow of death Acts 26 18. to Birds in snares 2. Tim. 2 26. to prisoners in fetters to captiues in the handes of cruell enemies Luke 4 18. to a childe newly and nakedly borne Ezek. 16. to persons deade and rotten in the graue Iohn 5 25. to an house built vpon the sand Math 7 26. to Thistles Mat. 7 16. to winter Cant. 2 11. All which shaddow out our sinfull and woefull estate by nature Tim. What vse is to be made of this Doctrine Silas First it serues to humble the godly by the remembrance of their olde estate that they were once in this dreadfull and vile condition Secondly it serues to make them thankfull with comfort that they are deliuered and set free Psal 103 1 2. 3. beeing so farre vnworthy of grace Thirdly it serues to stirre vp others to praise God for such Christians as they see to bee freed from that woefull estate after the example of Paul Rom. 6 16. and almost in the beginning of all his Epistles Fourthly it serues to confute al such whether Pelagians or Papists which doe ascribe the least power to a naturall man eyther to thinke well or to merite ought with Cod for what good eyther will or worke can be in such as be neyther beloued nor people til Christ cal change them Lastly heere is a warning to all such as doe not finde themselues truely called to make haste out of this
what doth this teach vs Silas That our Christian loue one towards another doth no way more firmely manifest it selfe then by praying one for anothers saluation Thus Paul proues the truth and earnestnesse of his loue to the Istaelites by this duty of praying for their conuersion to Christ that they might be saued Which shewes it to be a speciall euidence of loue yea Paul did more demonstrate his loue in praying for the Israelites good then when hee greeued for their euill because it is more to bee saued then to be deliuered from paine Also Steuen at his death witnessed his charity by his supplication vnto God for his persecutors Acts 7. 60. And Christ also manifested his deepe loue to his crucifiers by praying God to forgiue them Moreouer Paul testified his loue to all the Churches in the beginning of his Epistles by thanksgiuing and prayer for their faith and loue and it cannot be but a man must loue him hartily for whose repentance and saluation he heartily prayeth Tim. Whereunto must the knowledge of this trueth serue vs Silas First to reproue them for want of loue which foreslow or forget to pray for others or do it not for their being saued Secondly to consute them of errour who thinke loue to consist onely or chiefly in good speech or almes or other outward woorkes of mercy to the body Thirdly here is an admonition to euery one to proue vnto himselfe the trueth of his Christian loue by his diligentand earnest prayers for the good of others namely for their conuersion and saluation which is the chiefest good For whosoeuer he be that truely loues another doth euer aime at the good of the party loued and especially of that which may doe them most good and that what can it else be but the saluation of their soules after Pauls example here Tim. But aid this prayer preuaile with the Iewes to get them all saued Silas No these words set forth not the effect and what fruite came of his prayer but what scope and end he propounded to his prayer which was not earthly and temporall but eternall good things Tim. But why would Paul pray for them whome he knew to be cast out from God and saluation Silas All were not so and for the other he might pray Rom. 11. 1. Secondly the nation of the Iewes were not cast out for euer but for a time and therefore hee might pray for the saluation of such as were to be called Rom 11. 25. This admonisheth all Christians what things in prayer they ought especially to begge for others and that the euent of their prayers euen for the most exellent good which euer endures doeth depend vppon Gods pleasure whereof sithence wee can take no certaine knowledge in respect of particular persons therefore out of Christian charity wee are to wish well to all whome God vouchsafeth the name of his people or with this limitation all whome God hath giuen to Christ. DIAL II. Verse 2. For I beare them record that they haue the zeale of God but not according vnto knowledge Tim. VVHat doth this verse containe Silas Two thinges first the testimony of Paul touching the zeale of the Iewes which engendred his loue towards them The second is a correction of his testimony giuing them to witte that their zeale was erronious and void of knowledge Tim. What doe ye call zeale Sil. It is a very earnest loue of something ioyned with griefe for the hurt done to it as the louing mother or wife doe grieue for the harme done to their childe or husband Tim. What things are required vnto zeale simply considered Silas Three first a thing must bee vehemently loued for zeale is loue encreased Secondly a wrong true or supposed is to be offered to the thing so feruently loued Thirdly thereupon ariseth a great griefe conceiued with a desire to repell the wrong This affection of zeale in it selfe is not good or euil but is an indifferent affection and many times it is found in men both good and euill for the Apostles were zealous and so were the Pharises Christians were zealous and so were the Iewes too as appeareth in this Text as now some Protestants in their way be zealous so be many Papists Tim. What call ye the zeale of God Silas A great griefe of heart for some wrong done to him his will doctrine worship or glory or people with a desire to hinder or repell the same with all our power Tim. What is meant by this that they had the zeale of God Silas That they had a burning desire in their hearts to promote the glory of God and weere grieued for hurt done to it as they thought by Christ and his Apostles and their doctrine Tim. Whether was this their zeale sinfull or no Sil. In that they greatly affected Gods glory were mooued with indignation for that which was done against it thus farre their zeale was good and was both loued and commended of Paul but because it was not gouerned by faith and sound knowledge it was blinde ignorant and erroneous and therefore it was vicious for it made of Religion error and ignoraunce of such things as we ought to know so by sinne defiled their affections and actions which in their owne nature were good Tim. What knowledge is needfull to zeale that it may bee a right zeale Silas A threefold knowledge First of the thing loued Secondly of the hurt done to it Thirdly of the end which we propound to our zeale Tim. The zeale of the Iewes how did it faile in the knowledge of these three things Silas First they did not knowe the thing loued for they rightly knew not Gods worship and glorie which they thought to stand in ceremonies and outwarde obseruations of the Law and not in the faith of Christ and obedience to the Gospell Secondly the wrong which they thought to be done to God by the gospel of Christ was but supposed and no true reall wrong For the preaching Christ which out of blinde zeale they persecuted did much aduance Gods glorie and the praise of his grace that in his beloued Sonne he would freely accept sinners Thirdly they also stroue for vaine-glorie and their owne praise out of selfe-loue which they choked with pretence of Gods glorie and so fayled in the end of their zeale aswell as in the obiect Tim. What Doctrine are we to gather out of this verse Sil. We learne first by Pauls example to loue allow of the good things which we finde euen in bad men although they be ioyned with much sin and wickednesse For the zeale which the Iewes had to God albeit it had no knowledge to guide it yet seeing in it selfe it was a good thing the Apostle commends it and beares witnes to it Christ also loued the good things which he saw in the couetous yong man that trusted in his riches Marke 10 21. also the Prophet Dauid praised many good things in Saul 2
any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth frō hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for thē yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to 〈◊〉 and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.
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
also vniuersally proclaiming that there is no man liuing which sinneth not in thought word and deed and that continually Tim. What vse heereof Silas It confutes such as vainly and falsely dreame of perfection as the Libertines Familists Anabaptistes Papists which hold the Law possible to bee kept and that men may be without any mortal sin and doe more then is commanded or haue an absolute holynesse and freedome from sinne by the holy Ghost Secondlie it exhorts all Gods children to see and feele theyr owne wants and weaknesses and in the sight and sence of them to lament striue towards perfection Phil. 3 12 13. to confesse our imperfection is our best perfection In remission of sinnes not in perfection of vertues consistes our blessednesse Tim. What other lesson from this part of the verse Silas That the renewing of a man beginneth at his minde not in his body and outward members and actions but first in his vnderstanding part which beginning so it must spread abroade into the will affections and members of the body as mans sall began at the tainting and abusing his minde through vnbeleefe to the worde of Gods threatning so his restoring must take beginning thereat being Queen and mistris to guide all the rest Knowledge of Gods will is the first work of the regenerating Spirit Tim. Let vs goe forward to the second part of this Texte the Exhortation and tell mee what is meant by The will of GOD Silas Not that faculty of power that is essentiall in God whereby God purposeth and decreeth all thinges from euerlasting Rom. 9 16 18 19. but the things which God willeth Of which the Lawe is one part requiring duties to be doue towards God and man and the Gospell another part requiring men to beleoue in Christ repent of their sinnes Iohn 6 4. 1 Iohn 3 23. 1 Thes. 4. 3. The reuealed will then is meant heere namely the promises and precepts of the word and not his secret will In our common speech we vse to say this is my will whō we meane not that part of the soule by the which wee will and desire things but the things themselues which we do desire so heere it is taken Tim. To proue what this will is what doth it signify Silas First plainly and distinctly to know it Secondly to try and discerne it from that which is not Gods wil Iohn 10 4 5. Rom. 2 18. 1 Thes. 5 21. Actes 17 11. Thirdly with sound iudgement to allow and heartily to loue things agreeable to his will Phil. 1 19 Psal. 119 14 16. O how do I loue thy Low it is deerer to me c. Lastlie with choarefulnesse and diligence to performe it and to conforme our whole life according to the rules of it Iohn 10 14. Iam. 1 22 23. 1 Iohn 2 4 5. Tim. What Doctrine are we to learne from these words thus expounded Silas Seeing that the approouing of the wil of God is a speciall part fruite and effect of our renewing as this particle That doth imply it doth teach therefore that none but regenerate persons borne anewe by the holy Ghost can loue and embrace Gods will by Fayth and obedience to it All vnregenerate men either thorough ignorance they do not know it or if they knowe it through malice of their hearts they hate and abhorre it as heretickes and prophane men or thorough hypocrisie they may speake and professe well of it yet they refuse to frame themselues according to it As very many which are called Christians are very forwards to heare the word to commend the doctrine which is taught to condemne things which are contrary to the wil of God and to praise the Preacher of the worde to make great shew of zeale both towards the word of God them that bring it like to Herod Marke 6. and Simon Magus Acts 8. too like others which liue after it and to ioyne in fellowship and company with them and yet beeing transported and cleane carried aside by some wicked affections as vncleannesse couetousnesse wrath pride or the like they neuer submit to the will of God to doe it but most miserably faile in their practise preferring and taking part with their owne corrupt will against Gods will Whereas the truely regenerate person as hee hath his eyes open by the illumination of Gods Spirit to see in part what the will of God is so he striueth earnestlie to performe what hee knoweth to beleeue that which God doth promise to do what he biddeth to leaue vndone what he forbiddeth to feare what he threateneth to reioyce in his comforts At a word to order guide his thoughts words and deeds by the sound rule of his word as he may please God in them all as the Prophet Dauid professeth of himselfe that hee was purposed to keepe the righteous statutes of God and had sworne to obserue his testimonies Psal. 119. And the blessed Apostle Paul as he witnesseth of himselfe desireth to keepe a good conscience and to liue honestly Actes 24 16. Heb. 13 18. So euery one of Gods children according to the measure of grace receyued in their new byrth it is their hearts desire and constant endeauour to expresse in their actions that knowledge they haue of the will of God and by their owne obedience to Gods will as by a sure token and marke their regeneration is sealed and made knowne to them 1 Iohn 2 4. I am thine Lord saue me for I keepe thy commandements saith Dauid Thus may euery godly man conclude that God is his Father wil saue him because he labours to please him by liuing according to his word For not euery one that saith Lord but he that doth shall enter into the kingdome Math. 7 21. Such for their firmenesse in the state of grace and saluation are likened to an house built vpon a rocke which neuer shall be remoued Math. 7. 25 26. Tim. What other lesson may we take from hence Silas The onely rule of faith and manners is the will of God reuealed in his word The Shepheards voyce is that which the sheepe are to hearken to and follow and Gods will is that onely thing which his people must approoue of beleeue and practise The reasons hereof be First because the will of God onely is good it commendeth all good things it condemneth all euill things the will of all other creatures is so farre good as it accordes with this also it makes men of ill to become good for it conuerteth sinners Psal. 19 7. The second reason is because this will of God is acceptable there is nothing that we eyther thinke speake or doe which is acceptable or pleasing to God if it swerue from his will to the which whatsoeuer is agreeing that and that onely he liketh blesseth and rewardeth as it is written Great is their reward that do thereafter Psal. 19 11. Thus Abraham Isaac Iacob Elias Zacharias Elizabeth and whosoeuer else
equally and iustly For power being a thing which God hath ordained it must needes therfore be bounded within the limits of reason honesty and right without the which it may in no wise passe without offence to God the ordainer Secondly it puts subiects in minde as to thank God for setting vp such an order so to be subiect vnto it in al quietnes euen for that reuerence and respect they beare to God the author of it It cannot be but a thing exceeding pleasing vnto God when for his sake his ordinance is acknowledged receiued and regarded Lastly it rebukes such as will obey none but higher powers onely whereas subiection is here called for to al powers which we do liue vnder because their institution proceedeth from God Tim. What other reason doth our Apostle giue why vvee should be subiect Silas His next reason is drawne a turpi for it is a thing verie vnseemely and vnhonest to striue against God and that which he ordaines therefore it is verie filthy and vncomely to resist Magistrates for they are Gods ordinance Now Magistrates may be resisted these three wayes First by subtilty and craft when by euill reports and misse informations of seruants and officers they are drawne to doe against Iustice as Dauid did against Mephibosheth by the false accusation of Zhiba This is the misery of Princes as one saith that they haue neither eyes nor cares of their owne but are forced to see and heare by other who abusing them by vntrueths cary them to wrong and oppression Another was wont to say that honest simple Princes are often sold by their owne seruants who take Bribes to corrupt rheir Maysters with lies this is a cunning resistance vnder pretence of pleasing and humoring they do much wrong to Rulers and people both Secondly there is a resistance by disobedience or contumacy for resisting is opposed vnto subiection when the lawfull commandement of Rulers is not with readie submission fulfilled their good I awes and statutes about things lawfull bee broken through contempt and negligence this is a stubborne resistance Thirdly there is a mutinous resistance by seditious persons and rebels which openly striue against authority as Corah Dathan and Abiram did or beare armor against them as Absolen English fugitiues haue done Lastly they doe resist which are as bellowes by worde or writing to perswade others to Rebellion as Parsons Sanders Cardinall Allen other Seminary Priests haue done At a word all authors abettors counsellers fauo rers and consenters vnto sedition and rebellion or contempt of Rulers bee resisters of God in Magistrates Tim. What is our doctrine from this second reason Silas That such as resist authority are resisters not of men but of God as the Poets faine of the Gyantes that raised vp a mount to heauen to pull downe Iupiter from thence so al resisters of powers are fighters against God The reason of this doctrine is because they that striue against the order that God hath set vp striue against god the author of that order and it is a signe that they would not haue God reigne ouer them that will not obey such Rulers as he hath appointed to be in his roome place As Kings do take themselues to bee abused when theyr deputies are abused so the abuse of Gods Vice-gerents and Officers extends euen to God himselfe as it written of Corah and his accomplices that they murmured not against Moses and Aaron but against God Numbers 16. And they haue not cast off thee but me saith God vnto Samuel when the people refused him to be their Ruler 1. Sam. 8 7. Howsoeuer men list to thinke otherwise of the matter yet rulers being in Gods stead set vp at his owne command cloathed with his name and power it cannot be but they which resist them in any degree resist God himselfe in violating a diuine order yet let this be noted that when rulers are oppressors subiects may by honest meanes preserue themselues from comming into their hands as Dauid did from Saul and also make appellation from inferiour rulers abusing their places to superiour rulers as Paul did to Caesar. Neither must wee thinke disobedience to rulers in things that are vniust and impious to be any resistance of power whē subiects are ready with patience to endure the punishment though wrongfully inflicted as Paul and Silas and the other Apostles did Actes 5 and 4. and 16. also the Martyrs in the Heathen Emperours times and in our Kingdome Tim. To what Vse are we to turne this doctrine Silas First to settle our mindes the better to submission of all kinde of authority by this meditation that we shall shew our selues thereby to be louers and friends to God and to his owne order and enemies vnto confusion Secondly to condemne such of folly and madnesse which withstand rulers in things lawfull or indifferent For this is all one as if one should rise vp against GOD the creature against the Creator the pot and the thing made against the potter the maker then which what can be more sottish and foolish and yet this they doe which striue against mightier and better then thēselues which must needs in the end turne to their owne ruine as the Apostle reasons in the third place Tim. What is the third reason why we must be subiect Silas It is this that they that resist purchase to themselues damnation that is either eternall damnation in hell or temporall punnishment in this life either from the hands of the Magistrate or immediately from God himselfe as it happened to Corah consumed with fire to Dathan and Abiram swallowed vp by the earth and to Absolon who was hanged by the haire of the head innumerable other traitors at home and abroad vnto all which did befall an vnhappy and fearefull end as in our Nation euen in our memory as well as in former ages verie many of all sorts haue for their disloyalty treasons left their liues at Tower hill and Tyburne beeing denied most of them the honour of buriall their bodies hanged vp for the Birds of the ayre to feede on It were to bee wished these harmes might bee other mens warnings In iudging som an admonition is giuen to al De. 18. that the rest may heare and feare If men would not beleeue the comminations of iudgement by the word yet their owne experience and sense should conuict them and assure vnto them such an euill end as others haue whose steps of disobedience they follow Neither is it for the capitall disloyalties onely but contempts of a lesser degree and nature vse to draw downe vengeance from God and his lieutenants by imprisonment banishment pecuniary mulcts according vnto the qualitie of the crime Wherefore let men feare God and the King and Take heede my sonne thou do not ioyne with the seditious for his ruine commeth suddenly and who knoweth when Prou. 24 21 22. DIAL III. Verses 3 4. For Princes are not to
may we take from this verse thus opened Sil. Heere is laide foorth the condition of weake Christians which lacke the knowledge of the word such are apt to stūble like blind men like sicke persons they be weak ready to trip and to fall vpon euery occasion This must serue to humble the infirme and weake of iudgement stirre them vp to seeke for more store of grace and light of knowledge to be able to walke more firmely Secondly it is much better in case of offence to sorbeare our liberty in things indifferent then to vse it as the saluation of a Brother is a farre more precious thing then the nourishing of our flesh or body Also thereby we preferre peace and edification to our pleasure Tim. In the 22. Verse what is meant by Faith Thou hast Faith for with M. Beza I had rather reade these Wordes by way of concession then by interrogation Hast thou faith Silas Faith signifies the knowledge and perswasion of our liberty in indifferent things as verse 14. in his owne example he expounds it These words contain another secret obiection in the behalfe of the strong thus I know and beleeue my liberty which I haue by Christ that nothing is vnpure to me why should not I prosesse it in words and expresse it in acte without respect had of others This Obiection the Apostle answeres first by granting Thou hast this Faith I yeeld it vnto thee Secondly by distinguishing thus Haue thy faith vnto thy selfe in thine owne Conscience but expresse it not to the hurt of thy Brother for this must be vnderstood necessarily enioy thy knowledge to thy edification but vse it not to anothers destruction Tim. What then shall my Faith lye hid and be smothered Silas No saith the Apostle haue it before God approoue it vnto him vse it so as one that knowes he must giue an account of it before God and comfort thy selfe in it in his sight and be thankfull to him for that knowledge which he hath giuen thee and that is fufficient in this case Thou needest not make any ostentation of it to the hurt of thy brother let it euen be enough to thee that God knowes thy faith This is like vnto that precept of Christ Math. 6 6. Thy Father that seeth in secret shal reward thee openly As in some cases and sometimes wee may hide our Prayers so the profession of our faith lest we boast vnto the danger of others Tim. What then is it lawfull for Christians to dissemble their Faith and profession of it Will it bee sufficient in time of persecution to haue Faith in his heart before God Howe then hath Christ commanded vs to confesse him before men Also see Rom. 10 10. where both faith and confession are required vnto saluation Silas Our Apostle heere speaketh neither of generall Faith by which we beleeue the whole word both of Law and Gospell nor yet of iustifying Faith whereby wee receiue Christ or the promises of Christ vnto saluation but of a particular faith whereby we beleeue something to be lawfull Secondly euen this particular faith which is a perswasion of our liberty in indifferent things is thē onely to be concealed when it cannot bee professed and practised without offence and scandall vnto our weake brother Not the profession then but the vnseasonable hurtfull profession of this faith is heere prohibited Heerewith a greeth the iudgement of Chrysostome vpon this place This text saith he is not to be vnderstoode of the faith of doctrine but of that which appertaineth to the argument in hand namely the Faith about things indifferent Touching the former faith saith hee it is written With the Mouth confession is made to Saluation Againe He that denieth me before men before my Father will I deny him This faith is oppressed if it be not expressed but the other faith about middle things is then subuerted when it is vnseasonably shewed Tim. Tell vs now what the Apostle doth in the rest of the Chapter to the end thereof Silas Hee giueth three short and pithy rules to direct both strong and weake in the vse of things indifferent The first concernes the strong onely the second the weak onely the third them both The first is set downe by way of acclamation O blessed is the man which condemneth not himselfe in that which he allowes Touching the vnderstanding of which rule note that Apostle speakes first touching a mans condemning himselfe and not beeing condemned of others or making themselues worthy to be condemned of others Secondly he speaketh of condemning and allowing in the same person not of disallowing in another what he persormes in himselfe Thirdly hee is to be vnderstood of one and the same instant whereby one man in his iudgement condemneth and in his practise alloweth one and the same thing The summe then of the rule is thus much that hee is indeede a happy man whose practise in outward acte agrees with the inward iudgement of his conscience More plainely thus In conscience to be perswaded that a weake brother is not to bee offended by vndue and vntimely exercise of our liberty so to allow this as by no contrary deede to condemne it it is the happinesse of a man not to bee accused of his heart Let all men striue for this happy condition after the examples of Iob chap. 27 6. and of Paul 2 Corinth 1 12. Tim. What is the second Rule which belongs to the weake Silas He that doubts is damned if he eate because hee eates not of faith that is not beleeuing so in his heart as hee shewes in acte The rule more at large is thus much that such a one is guilty of sinne hurts his conscience and offends God which eyther eates or doth any thing else with a wauering doubtfulnesse and not beeing well perswaded whether they doe well or ill please God or displease him A Christian which will please God and keepe his conscience pure and vnspotted must be able to discerne of that which he doth whether it bee lawfull or vnlawful according to that which is written before Let euery man be perswaded in his owne minde to doe a thing which is good and yet do it doubtingly the minde beeing tossed too and fro with diuers reasons doth pollute the action to him that doth it and makes it to be sinne lacking right rule and end for it is neyther gouerned by knowledge of the word nor done to Gods glory Let men therefore learne to resolue of their deeds before they acte it and enterpise nothing so long as ones conscience and minde is doubtfull what he may doe for so long our deeds cannot be referred to Gods praise and this very thing is enough to make it sinfull for it is sinne whatsoeuer misseth of the due end Tim. What is the third rule Silas That it is sinne whatsoeuer is not of faith where the word faith cannot bee interpreted of conscience for this interpretation is against the beginning
others they were perfect in knowledge All knowledge but farre from that perfection which is now and shal be among the celestiall spirits at the last 1 Cor. 13 7 8 c. The third part of their praise is ability or gift to admonish each other being as so many Monitors or masters such as could see what was conuenient to bee done a wise mans part and put others in minde of their duty Tim. What is our Doctrine from these wordes thus expounded Silas That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition The Reasons hereof are first it declareth our obedience vnto God requiring it Leuit. 19 17. 1 Thes. 5 11. Secondly our charity towards the Bretheren which want admonition whereby they are preserued from sinne and destruction and wonne to righteousnesse and saluation if they hearken and obey Math. 18 15. which made Dauid desirous to seeke it Psal. 141 5. Thirdly it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others as Col. 3 16. Such then as cannot or list not or care not to admonish others loose a speciall praise bewraying want of the feare of God and of loue to men and such as do admonish let them go forwards the more chearfully the more commendable this duty is which Paul had not so praysed but that it is much to be esteemed and exercised Tim. What are we to learne further from verse 14. Silas That there be two graces behoouefull to them who shall well discharge this duty of admonishing The first is goodnesse the second is knowledge for without goodnesse or integrity of life our admonitions will bee of no force whilst it may bee saide to vs Physitian heale thy selfe and Hypocrite plucke the beame out of thy owne eye Secondly when a man himselfe is blameable he cannot freely and boldly admonish another see Rom. 〈◊〉 21 22. Thirdly he that would haue hope of doing good in reproouing others had neede to be vnreprooucable else what hope hath hee that God will blesse his admonitions The other grace required heereto is a good measure of knowledge to guide vs to see and know wherefore to admonish and when and where and whom and by whom our selues or others and in what maner out of loue and pitty roughly or mildely directly or indirectly openly or priuately and to what end how long till we haue hope that we cast not pearles before Swine and in what words euen in the words of Scripture for they haue most authority and there is no exceptions against them To these purposes it is no meane wisedom will serue therefore Paul requireth in such as shall admonish their Brethren that the word of God dwel richly in them in al that is much and manifold wisedome Col. 3 16. And if to this one duty such and so great skil be needful then iudge what cause there is for Christians to search and study the Scriptures diligently and religiously hauing so many other more waighty offices to do in their generall and particular callings Tim. What vse are we to make of this truth Silas Hence is matter of exhortation both to the admonishers to furnish thēselues with store of knowledge as they may admonish with power and profit And vnto the admonished to take in good worth good warninges from their brethren yea although not alwayes giuen with such wisedome and loue as were meete for God is not bound to set a discreete godlye person aworke to warne thee not alwayes to send an Abigail a Iethro c. but sometime by a poore silly maide or man seruant our Inferiours both in place 2 Kinges 5 3 13. As thou wilt not refuse rich treasure because it comes through fowle hands so cast not away reproof and counsel for the folly or faults of him who giueth it Heare afoole a knaue an enemy if he bring truth and reason as wel as a friend an honest man or a wise man Balaam must heare his Asse else he had dyed for it Tim. But seeing the Romanes were so full of knowledge and goodnes wherfore did Paul so largely and boldly write vnto them as if they had beene very obstinate and ignorant ones Silas He answereth to this obiection in verse 15. that he did it not to teach thē what they knew not but partly to the end to remember them of things they knew already and might forget and partly for his function sake which he setteth forth by the efficient cause Grace because his Apostolicall authority and gifts were of fauour giuen him being a persecutor Vpon these causes he had written not somewhat that is some thing and left out others as necessary by tradition of Church to be supplyed as the great Iesuit dreamed for the Scripture is perfect but somewhat must goe with boldely and then the meaning is that with some liberty and freedome of wordes befitting the grauity of the matter and of my calling Wherein ye see Paul confessed no fault but iustified rather his acte as good for them to bee put in remembrance of necessary things and meet for him being their Apostle and minister therefore Bellarmine vnskilfully vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book ch 15 ver 39. Tim. What Doctrines gather ye hence Silas Two the first is that boldnesse admonitions reproofes become well Gods messengers First for the commandement sake Es. 58 1. Cry aloud spare not tell c. Earnestnes and freedome of speech is heere inioyned to Gods messengers Secondly a Messenger is not onely to do his Lords message but in maner and forme as he is required Thirdly if sin like a strumpet be bold to appear why should not Gods Seruants be bold to controule it Fourthly there is great danger if we faile heerein both to the sinner Ezek. 3 18 19. and to the Minister Ier. 1. 17. Speake to them or I will destroy thee It is true the performance of this will cause such as loue and liue in the seruice of sinne to account their reproouers enimies as Achab did Elias and the Galatians Paul and obserue all his wayes narrowly to see if they can haue any occasion or aduantage to accuse or to hurt him as those places can testifie where Ministers do with this holy liberty testifie against euils and sinnes but better to haue all men our enemies then to haue God alone to bee against vs and if we cannot saue others yet it standeth vs vpon to deliuer our owne soules The second Doctrine is that Gods Ministers are Gods remembrancers to put the people in minde For men euen the best are forgotful yea of common and commonly knowne duties by which meanes they run into great euils Did not Dauid in his fury against Naball forgette that he ought not to kill or reuenge till Abigail remembred him And Peter in his feare forget Christes premonition touching the thrice
the helpe of the zcalous prayers of the strong when the strongest such as Paul dooth craue the weaker sort to remember him Secondly Gods prouidence which is first and soueraigne cause and mens prayers which are second causes be not repugnant but subordinate the one destroies not the other but they mutually require one the other Paul was sure to come to Rome by Gods power yet hee neglecteth not the meanes hee prayeth and entreateth them to pray for him see Acts 23 32. Math. 7 7 8. The reason is because God hath ordained prayer and other meanes with a commandement to vse them also hee vseth to serue his prouidence by meanes though he bee free and vntied to any meanes yea euen when he setteth Instruments aworke yet he doth all because he wil for he is a most free agent This checkes such as foreslow prayer and other helpes as neede requireth and as God offreth them they are in his obedience and feare to be vsed least he be tempted When a certaine Pastor had saide to a great Warriour going to battaile that hee would pray for him who replied that it should not need because if God meant him victory it should come without his prayers to whome the Preacher replied Then also cast away your weapons and Soldiers for without them if he will God can saue So he saw his error Likewise a certaine Physitian hauing a Patient who was an Atheist told him his Physicke would not worke without prayer to God and so cured both his atheisine and sicknesse at once Thirdly Christian prayer must be feruent cold suters be ill speeders Iames 5 16. Of zealous prayers Poperie can giue no examples because their prayers be vttered in a strange tongue they labor with their lips not with their mindes Fourthly feruent prayer of the faithfull is as a strife or conflict wherein sundry ioyne their forces against a common enemy In worldly combats as souldiers mutually beseech the aide one of another so the faithfull by Pauls example are to incite one to ioyne with another and to conflict or fight together by prayers for this dutie hath many and great hinderances as namely Sathan because it doth him much hurt hee suggesteth into the mindes of men at their prayers thoughts of doubting of wrath reasonings vaine immaginations strange cogitations so as it is a verie difficult thing in time of inuocation to haue the whole heart fixed and stayed on God and on the things which are payed for This thing nedeeth an holy strife and contention Most men do not account it thus which causeth faigned and fainting prayers to proceede from many such as vanish and fall to nothing ere they come a quarter of the way to heauen whither they cannot reach without a spirituall violence Fiftly no better buckler in extreamity then prayer feruent and faithfull The Apostle being in great danger of his countrymen the Iewes craues not the Romanes to bring forth their weapons as swords and Speares c. to encounter them and rescue him but to fight with God by heartie prayer for his safety wherein lyeth more security then in force of armes by how much Gods power exceedeth all earthly might Our degenerate and new Romanes take a readier way and shorter cut to quit them of their enemies not by running so farre as heauen but by seditions rebellions murthers treasons stabbing of Princes blowing vp of English Parliament-houses and such other monstrous vnnaturall courses whereof godly Paul neuer once dreamed vnlesse it were to denounce hell-torment and heauens losse to them Oh how vnlike bee the spirit of Paul and of the Pope who dares not trust God by prayer to flye to him onely but to impious diabolical and hellish practises and policies to effect his accursed will against such as hee accounts his foes yet in truth Christs friends How far be they from Antichrist which delight so in the blood of Gods people in barbarous sauage cruelty such as amongst Scythians Cannibals is not to be heard of Doeg is condemned for trusting in riches Achás in his Physitians what shal be done to Papists which trust in murther and violence Tim. Touching the thing prayed for in verse 32. what reason had the Apostle to desire this deliuerance from the disobedient Iewes vnbeleefe is the greatest disobedience refusing to submit to the commandement which bids vs belieue in Christ and makes men disobedient to the word of precept as well as of promise was he so timorous as he feared to bee slaine and killed of them And what need was there to pray for acceptation of his Almes a matter so desired and delightful to the poorer sort out of all this verse what should we learne for our edisication in godlinesse as also out of the v. 33. what say ye to these things Sil. Of the former petition the cause was not immoderate feare of danger or a mind vnprepared to suffer afflictions see Actes 21 13. but partly the prophesies of the Spirit reuealing to him continuall and great troubles to happen to him at Ierusalem Act. 20 22. 23. the extreme malice of the Iewes hating Paul as a most resolute champion of the Messias doctrine and a rigorous enemy or oppugner of the legall ceremonies and Mosaicall rites as shadowes which were to giue way to the presence of the body which is Christ and finally that he might not be wanting to his owne preseruation the care whereof nature God haue laid on euery mā yea euery creature Hereby teaching vs first that the Gofpell hath no more fierce enemies then ignorant zeale witnes the fury practised by Iewes and Papists a gainst the Gospell of Christ and the true professors thereof 2. that sound and painful Preachers are exposed to perillous aduersaries for the words sake For such as hate the Lord hate his seruants as Christ told his Apostles therefore Pastors haue neede of much Christian courage of the prayers of the flock for their desert 3. Against such our owne and the Churches praiers are to be opposed as chiefest refuge because of the promise which God made them Mat. 18 20. Ps. 50 15. a guard of a thousand Souldiers cannot make Gods children so safe and sure as one sighe or prayer of a contrite heart For it is God onely that makes men dwell in safety All saluation belongs to God and he heares their praiers that feare him and grants their desires Heere are reprooued such as neglect their Pastors safety neuer cōmending it to God in their praies much more such as betray and be procurers of their peril and trouble as Alexander the Coppersmith c. Touching his latter request though almes be acceptable and welcome to the needy as bread and drinke to the hungry or thirsty yet euen such Iewes as were become Christians and had not whollye shaken off Moses Law had and held a great iealousie and sinister suspition of Paul see Acts 21 21. which made Paul feare the successe of his seruice how it would
thought on this they would not displease God to pleasure a man Secondly we learne that in receiuing the godlie wee must both consider their dignity that they are Saints and holy ones which wil draw honour towardes them and that in louing and helping them we giue proose of our reuerence loue to Christ their lord which wil make vs cheerefull in these duties when we beleeue that we do for the Lords sake to be gratefully accepted as it were done to the Lord himselfe Thirdly heere is a comfort for gracious women that they doe belong to the kingdome of heauen for with God neyther male nor female all one in Christ holy Scripture hath registred in perpetuall record the faith and famous acts of sundry of both sexes to shew himselfe free from acception of persons and to incourage the weaker sexe to labour in godlinesse seeing their loue and goodnes is not forgotten but had and kept in remembrance Fourthly heere is an example to such of both sorts as be noble and wealthy to be full of good workes as Dorcas Acts 9 36. as Susanna and Ioanna and many others Lu. 8 2 3. and as this Phoebe The wiues haue not so much liberty as widdowes yet they may bee bountifull and giue much to good vses where husbands doe make good allowance inabling them wherewith to expresse their charity and when the case is such as was the case of Abigail 1. Sam. 25 18. Lastly heere is a reproofe vnto rich men which suffer women to excell them in bounty and piety Many good women who haue testified the sincerity of their faith by their liberality for maintenance of relgion and learning and comfort of the poore shall go to heauen to be in glory when rich churlish Nabals and epicurish gluttons as he in Luke 16. shall bee adiudged to beare shame in hell for euermore Tim. Tell vs now what our Apostle had respect vnto in his salutations from verse 3. vnto verse 17 Interpret such phrases as need the light of exposition and obserue some profitable instructions with best expedition ye can For I long to see vs safe on shore Silas To salute is with heartiest desire to pray for the well-fare and health of others such a duty would not bee done cursarily perfunctorily Pauls heart and pen accorded in one whose respect and purpose in these his salutations is to manifest more vnto the brethren at Rome his intire good will and sincere loue towards them and their saluation Secondly to countenance these persons heere saluted that by their authority and guists were most inabled to stead and helpe the rest in their course of godhnesse Thirdly to prouoke others to emulation and study of imitating these so commended And lastly by these prayses as by a spurre in their side to excite these so saluted to proceede and profite more in all graces Wee willingly imbrace and follow such good things as others which be godly and wise as Paul was do praise in vs. These persons saluted were some men and some women some Preachers some professors onely some Iewes some Gentiles some onely named some both named and noted with Epithites of praise They bee 28. in number and besides single persons greeting is sent to some whole families Lastly salutations be sent both singularly from a particular man as Paul and generally from whole Churches verse 16. The first paire saluted be Aquila and Priscilla verse 3. of whom reade Acts 18 2 18. who are heere commended foure wayes First though they were no Ministers yet were to Paul his fellow-helpers not as working with him in the same trade Acts 18 3. but in the Lord that is in the Lords businesse the spreading of the Gospell for as they instructed Apollos in the way of the Lorde more perfectly Acts 18 16. so no doubt out of then zeale piety they laboured to bring others to the faith of Iesus Note heere Pauls modesty admitting the helpe of his inferiors in his labour for the Gospell the head disdaineth not the feete they were as feete in respect of Paul being a principall member of the Church yet hee despiseth them not but meekely receiueth their assistance Secondly their charity in communicating their knowledge to the good of others As a Cloud the raine and a Ewe her milke so they powred out their wisedom in scripture for instruction of many all our knowledge like a Candle ought to shine vnto others for their direction Thirdly the Popes arogancie in disdaining such helpers he and his mitred Byshops wil haue no such coadiutors nay they forbid Lay-people so much as to reade Scriptures they keepe them in grosse blindnesse thicker then Egyptian darknesse that they may not see their deceitfull trickes and horrible abhominations in their Doctrine and worship in their teaching and liuing I reade of some burned by Papistes for hauing a Testament about them The second praise is that for Pauls sake they put their liues in danger laying downe their neckes signifying their readinesse to dye for his loue and cause which as it doth serue for a pattern to Ministers both to set out the condition of such as teach the Gospell to bee as Lambes amongst Wolues and the constancie that ought to bee in them for preaching truth to put their liues in ieopardy as Paul did so to all Christians for imitation of the zeale of Priscilla and Aquila in behalfe of Paul their teacher It is to be noted both with a checke to such as eyther leade their instructors into dangers as many malicious hearers do or do forsake them in their trobles as they of whom the Apostle complaines 2 Tim. 4 16. and with a comfort to all such as in perillous times and causes sticke to their Pastors who haue diligently fed them sithence Gods Spirite hath registred this example to the immortall praise of these two who loued not their own liues to deliuer their instructer from death There is a maruailous straite coniunction betweene pastour and flocke Thirdly he saith of himselfe and all the Churches of the Gentiles that Aquila and Priscilla had made them their debters and this he saith for good reason because their benefit was publicke redounding vnto the whole Church to preserue such a worthy seruant of the church Whereof this vse is to be made that to do good to faithfull pastors by preseruing their life and liberty is a speciall benefit for the which thankes are from all generally due which should hearten true hearers as cause requireth not to spare purse paines nay their owne persons and liues to succour such as are profitable to many The last thing in their praise was that they had a Church in their house eyther for that their family for their godly order obserued in it seemed to be a Church such religious exercises beeing there vsed priuately so farre as lawfully might be as publikely in the assemblies were frequented and thus it should bee in euery household or else for the faithfull which being not many at
Shame what it is to the godly and vngodly what it works in both ibid. Shame why mentioned rather then any other fruit of sinne ibid. Sinne the nature kindes filthinesse and danger of it ch 6. v. 23. Sinne to liue in it what Ch 6. v. 1. Sinne to abound what ch 5 v. 20. Sin how first husband ch 7 v. 4. Sinne how mortified and dead not in a moment cha 7. v. 4 5 6. Sins our cause of Christs death and what it shoulde admonish vs of ch 4. v. last ch 5 8. Sinnes none veniall in their owne nature ch 6. v 23. Sins how venial ib. Supper of the Lord howe to prepare to it ch 2. v. 25. T. Tribulatiou see affliction Trust in God see faith Truth of God is for our comfort and imitation Ch. 3 v. 3 4 5 6 7. Truth of God not impeached by mens vnbeliefe Ib. Truth of God how renow ned by our liues ibid. V. W. Vanity how creatures subiect to it and why Chap 8 verse 20 Vnbeleefe a Mother and maine sinne reasons against it and why wee ought to beleeue God Ch 11 v. 20. Will of God ch 12 v. 2. Word of God see Scripture Workes good which bee and why to be done What required to a good worke ch 2 v. 6 ch 14. v 5 6. Works neither 〈◊〉 nor merit and why see Law Works to what ends they are to be done seeing they iustifie not ch 2 v 6. Z. Zeale what erroneus and wise ch 10 v 2. Zeale without knowledg ibid. Zeale ioyned with knowledge and of what thinges ibid. Zeale of the Iewes faultie sundry waies Ibid. Zeale of Papists blind and furious Ibid. Zeale rare in Protestants Ibid. Zealous why we ought to be and why we should take heede of blinde zeale Ibid. Also Ch 12 v 11. Errata Muse not courteous Reader that thou doost meete with these faultes for there would haue beene farre more if the great diligence of the Printer had not preuented it the blinde Coppy and wine owne ouer-sight were so bad Correct therefore with thy pen these heere noted ere thou beginne to reade and beare with the rest PAge 3. l. 25. read Reuocation p. 4. l. 12. r. it p. 8. l. 11 r. exordium p. 9 l. 34 r. his afore free and for after grace and in the mar r. the Gospel after of p. 21. l. 3. strike out which of it selfe and place it before could in l. 32. P. 22. l 16. r. gift p. 23. l. 19. r. few l. 22. r. meane ones p. 25. str the 9. and 10. lines wholy p 27. l 35. r. whom p 32. l. 28. r be p 43. l. 17. r. too high p 54. l. 6. r. 1 Iohn p 57. l 19. r with P 61 l 14. r by for on in p. 63. the lines 12 13 14 15. 16. must be ioyned to l. 6. p. 72 str out whole lines 7 8 9 10 p. 73. r. all matters after attribute P. 84 l. 18. r. these foure p. 89. l. 13. r. Antimisthia p 〈◊〉 l. 1. r. as in killing Abcl. p. 107. l 4. r. doth not p ibid. l 16. r. iudgement for Law l. 32. r. coactiue p 112. l. 19. r. of the 1 chap. p. 133. from the two last lines vnto the 14. l of p. 135. all belongs vnto the 6. Dial. p. 186. l. 31. r. righteous p. 189. l. 3. r. Ro. 12 2. p. 272. str lines 26 27. p. 277. l 26. r hencc p 284. l 8. 〈◊〉 hence p. 362. mar r. imputetur p. 366. l. 34. str actions p. 385. in mar r. habent p. 390. l. 17. r. frced p. 397. l. 1. str on t hauing a little paper left p. 409. l. 29. r. sick p. 428. l. 18. r. now p. 442. l. 7. r. and workes it is a good signe p. 〈◊〉 l. 1. r. word and 446. morg r. deplorat 451. l. 14. r. good p. 488. l. last r. truth p. 489. str 5 last lines p. 502. l. 15. r. after vnable by his-own vnthriftinesse p. 527. l. 15 〈◊〉 r. followeth and his merites p. 563. l. 19 20. r. to our spirit and with our spirit p. 596. l. 6. r. explication p. 606. l. 25. r. our error p. 6 〈◊〉 1. l. 34. r. 〈◊〉 p. p. 614. in 〈◊〉 〈◊〉 p. 628. l. 14. r. or some thing which hath Analogic and proportion with faith p. 650. for thirdly r. secondly l. 35. angels for diuels p. 652. l. 31. read probable onely p. 673. l. 1. r. Silas p. 679. mar r. vniuersum genus p. 693. l. 19. r. be iust p. 719. l. 30. r. having p. 〈◊〉 l. 3. r. 〈◊〉 p. 759. l. 11. r. ver 3 4. of this chap. p. 802. r. christ for faith p. 833. r. preaching p. 〈◊〉 l. 21. r. hath not done p. 848. r. are things pa. 860. l. 32 r. it is not true p. 862. l. 23. r. sub testo p. 865. r an agreement p. 882. l. 18. reade Antopistos p. 867. mar r. prophetarum p. 897. l. 13. r. anomia p. 976. r. one beleeuer page 979 l. 11. so the promise p. 991. l. 28. r. or for of p. 997. l. 31. for gods iudgement 〈◊〉 these are things p. 902. l. 1. r. as christ p. 925. l. 6. r toward the end p. 1016. l. 32. r. allow them p. 1023. l. 15. r. three p. 1041. l. 10. for but r. nor l. 12. r. canon p. 1042. mar str Orineus p. 1048. in mar r. one for euen and write after doc Fulke p. 1069. l. 5. r. correction pag. 1085. l. 27. r. vnprofitable 1090. l. 10. 〈◊〉 good lawes 1101. l. 13. r. acknowledge p. 1106. 〈◊〉 4. r. retchles p. 1113. l. 21. r. for 〈◊〉 l hy p. 1121. l. 1. r. also defended Peters abiuring after marriage p. 1126. l. 31. r. vices for duties Acts 9 1 2 3. Ro. 3 24 25 26. Paul was separate 1. to eternal life 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle Prou. 3. Psal. 119. 10. 11 c. Nouelty a note of error Antiquity of verity By Prophets here be ment such as preached to the people as Nathan thogh they did write no prophesie Scriptures Vse Foelix Holy Ends Vses of the Scripture This putteth a difference betweene the Gospell and Law Son of God Iesus Christ. Lord. Seed of Dauid Gal. 4 4. Iohn 1 14. Christ had his humainity from Dauid not his 〈◊〉 Ioh. 5 26. and 2 19. Eph 4 10 11 Acts 26 8. Rom. 4 17. Son of God Apostleship Ephel 3 8. 1. Cor. 15 8. It is a certain token of a faithfull Minister when he can account the profit of the hearers to be 〈◊〉 〈◊〉 and vantage Paul his presence and preaching was fruitfull to other Gentiles and he wished and hoped it to be toward the Romaines Diuinity heer in excelleth Phylosophye which is not made for al men and the Law of Moyses giuen into one Nation only Acts 2 45 4 34. Habak 2 4. Papists must blame the Prophets and Apostles and
the poore let those feet run to Church which once ran to Idols let that toung c. Ga. 5. 17. 1 Part. Goodnes of the quarrel and hope of victory the two whetstones of a Souldiours courage 1 Sam 17. 36. For our corrupt nature is more bent vnto that which is forbidden How still subiect to the Law How free from it Iubet non Iuuat Nitimur in vetitum cupimus semperq negata 2 Kings 6 15 16. 1. Part. Obiection Titus 1,9 2. Part. Answere 1 Cor 6 20 Luke 1 74 75 Psal. 119 1 112 1. 2 Pet 1 11. 1. Part. Ephes. 1 3. Phil. 1 3 4. Ephes. 1 6. 2. Part. Gen. 6 5. Co. of 1 21. Luke 17 32. 2. Part. Non agimus sed agimur sumus merè passiui In words and outward shew to serue God is not enough like them 〈◊〉 Tim. 3 4. But inwardly from the hart Origen 1. Reason 2. Reason 3. Reason Iustitioe seruiendum 1. libenter 2. vigilanter 3. celeriter 4. potenter 5. ardenter 6. indesinenter Non 〈◊〉 deficit qui non proficit Summe 1. Part. If vnregenerate men be free from Iustice then they haue no inclination at all to it saith Beza Homo 〈◊〉 liber est a 〈◊〉 non ab 〈◊〉 inquit Aquinas Voluntas quoe li bera est in malis idco non est libe rain bonis quia non libcratur a christo inquit Anselmus Mali habet libertatem culpabilem Ansel. 2. Part. * This is meās in the text Some at al are not ashamed of their sins as Sodomites Ierc. 3. 3 Some hauc shame without repentāce as Cain Icre 2. 26. Some shame and repēt Ier 31. 19. Ier. 31 18 19. 1 Cor. 15 9. v. last Hcb 6. 7 8. Math 5 12. Rom 8 13 1 Cor 9 25 a Tim 4. 13. He meaneth death in general of what kind soeuer To the beleeuing penitent finners all sinnes be veniall and all be mortal to the vebeleeuers 2. Part. Leuit 14 5. Gal. 3. Rom. 10 5 6. Of this freedome therebe three reasons in verse 4. Verse 1 2 3 4 5 6. From v. 6 〈◊〉 14. From v. 14. to the end Verse 1 2 3. Verse 4. By the Law is meant neither Law of Gospell or of Nature or of Romanes but Moses doctrin The bond of marriage by Law diuine naturall is indiuidable vntill death Adu'torium sohut vniculum Quod faciendum nist semel deliberandum diu A woman is three wayes bound to her liuing husband first she is the mans power second ly she may not depart from him Thirdly she is an Adulteresse if shee marry to another Heere bee three reasons to prooue vs free from the Law 1. beecause we be dead to the Law 2. we be married vnto Christ a second husband 3. we must fructisie and bring Children to this husband 1. Part. The seruitude of the Law stood in these three things 1. declaration of sinne 2. in the condemnation of it 3. in increasing of it From all which Christ hath sreed the elect Imbccillitatis indaeorum rationem babu't ct eorum offensionis vitanda lanquam voluit inucrtere orationem Caluinus Moral law is in force stil in respect of obedience for Christ came to confirme the law and not to destroy it Math 5. 2 Part. Per corpus Christi 〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecumenius Ambref in mortem pro nobis 〈◊〉 3 Part. Note that Christ dead and raised is called God absolutely 4 Part. Comparatio ml noris à contrario Paraeus 1 Part. To be liue and walke after the flesh here Rom 8 12. 2 Cor 10 3 15. To follow carnal lustes greedily as vnregerate persons do Rom. 3 20. Rom 7 7. Rom. 7 8. As the Sunne on a Dunghill maketh a greater stench by fault not of sun but of the dung Lucrum tune sacit mors 〈◊〉 peccatur Ambros. 1. Part. 〈◊〉 peccato quod nos detinc 〈◊〉 〈◊〉 Iohn 8 44 1 Cor 6 last verse 2 Part. 〈◊〉 deo 〈◊〉 et spontanco 〈◊〉 aut interna co'dis obed 〈◊〉 vt 〈◊〉 et 〈◊〉 Rom 6 16. Luke 23. Gal. 5 22. Iohn 3. Intèlligit ofotiosam legis notitiam pareus Externamliteram que fraenat tantum externas actiones Caluin 2 part of the Chap An Apology of the law against certain cauilations slanders 1 Part. This phrase is like that in ch 6. verse 23. also 8. verse 6. and ch 17 13. 2. Part. Reuel 3 15. Act 23 16. As Paul examineth his sins by the law so let cue ry one enter into himselfe Psa. 32 5. giueth like example Phil. 3 6. Acts 9 1. 1 Tim 1 13 Rom 7 8 9. Lex tanquam speculum peicatum repraesendtat Rom 3 20. How the law dcteineth sin The Law be 〈◊〉 〈◊〉 perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R ghteo 〈◊〉 that 〈◊〉 be taken for euil which 〈◊〉 Psal 1 〈◊〉 and 119. and 19. Paul calleth lust sinne and it hath disobedience against the Law of the mind August Lust formed or vnformed before or after consent is to be repented of and resisted Concupiscence is not meerely naturall but is morall and spirituall and resists grace so it is sinne And withallit layeth the cause of sinne vpon hidden corruption properly and accidentally vpon the law 1. Part. Non diabolum peccati authorem sed peccatum inhabitans intelligit Further obserue heere that all things to the vnregenerate fall out to their euill seeing euen the law so good a thing giueth aduantage to sinne it is con trary with the regenerate Rom. 8 28. Causa generaus peccatum per se est prauitas latens in homine per accidens lex prohibens dum aduersus hanc illa insurgit Paraeus All naughtie motions first second with consent or without 2. Part. Absque legis notitia pecatum la tet tanquam non sit non apparet penitus ignoratur et in tenebris sopelitur Aug. As in a kingdome which hath no law or King to go uerne it their crimes be held for no crimes and rage without fear or dread Iud g. 17 6. So it fareth with the conscience of a sinner sin is quiet and lyeth hid and vnknowne Concio legis in Ecclesia necessaria Piscator Gal. 3 19. 〈◊〉 habuit sed non prius in tellexit Paroeus The cōming of the commandement is the true sēse knowledge consideration of the law Viuere mihi vi debar August In mea opinione Paroeus As a lethergy is not deadly if one be rowsed out of it so sin stirred by the law hurts not the elect Decepit lex 〈◊〉 〈◊〉 〈◊〉 do suauius 〈◊〉 〈◊〉 cupidita 〈◊〉 〈◊〉 Paraeus Rom. 7 〈◊〉 1. Glasse Gen. 3. Rom. 8 2. 2. Glasse 3. Glasse 4. Glasse Text. By authority Example Reason Cum lex neque gignit peccatn̄ ncque mortem sed peccatum inhabitans sequitur eam non essedamnandam Holy Lex sancta iusta bona ratione authoris doctrine effectorum Paraeus This effect is in the life to come Iust.