Law entred namely to encrease sinne and make the grace of God to superabound in the two last verses For this first verse there be these foure thinges done in it First the Author and worker of so many great benefits is mentioned The Lord Iesus Christ. Secondly the hand which receyueth him to wit Faith Thirdly Iustification as the imediate fruite of Faith in Christ. Fourthly Peace as the neerest effect of a iustifying Faith Touching the words by Iustified is meant as afore in Chapter 3. to bee absolued from sinne and accepted as righteous before God thorow or by faith that is not for faith as a meritorious cause or by infusiō of the habite of faith formed by loue but by faith as a spirituall hand instrument receiuing Christ dead and raised again By peace not mutuall concord between Iew and Gentile differing about the Law but reconcilement with God and therefore the verbe Haue is to bee read in the indicatiue not in the imperatiue moode as the olde Latine translation reads it which reading and sence some of the Fathers fauour contrary to the authoritie of the Greeke Copy Tim. What is the drift of this Chapter Silas To teach and set foorth iustification by the effects and by the contraries The effects of iustification mentioned in this Chapter be sundry First peace with God Secondly accesse vnto his grace Thirdly standing in that grace Fourthly hope of glory these bee internall they which follow be externall Fiftly reioycing vnder that hope Sixtly ioy in tribulation Seauenthly patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedience and death ensuing thereby Tim. What vse is to be made of these fruites of Iustification Sil. A two-fold vse First there is a reason from them to proue that Iustification is by faith the reason is this That Iustification which breedeth and bringeth foorth peace and the rest of these effects that is true Iustification But Iustification by faith bringeth foorth peace and the rest of these effectes therefore it is the true Iustification The second vse is this by these effects in our selues we try out the truth and certainty of our Iustification before God Where these effects be found in any true measure there the cause which is iustification must go before Tim. What 〈◊〉 the first of these effects Silas Peace with God by which some thinke is meant mutuall concord and amity amongst men then they do read it exhortatiuely Let vs haue peace but this cannot heere be vnderstood for then he woulde haue saide peace with men neither would he haue said in the first person we haue But by peace with God is vnderstood Reconciliation not humaine but diuine atonement whereby our sinnes which breede enmity and separate God from vs beeing forgiuen vs wee haue him now pacified towardes vs and of a more then terrible Iudge he is become a most kinde and amiable Father Tim. Then our sinnes had made a diuision betweene vs God Silas They had so but the guilt of them being done away and pardoned through faith in Christs death now God is one with vs and we with him euen so manie as haue Faith to beleeue in Christ who was dead and risen for them Tim. Where doe ye finde peace put or vsed for truce or attonement with God Silas In many places of Scripture as where Christ is called our peace and the Prince of peace our Peace-maker Esay 9 6. Ephes. 2 21. Col. 1 18. Tim. Is this a great benefit to haue God reconciled vnto vs Silas Yea surely for all our happinesse standeth in it and without it there is nothing but misery For in his fauour is life and death in his displeasure From which benefit dooth follow a tranquillity and peace within our selues which is called peace of Conscience vpon which doth follow another outward peace euen agreement among Brethren Tim. What do ye call peace of Conscience Silas When the wounds and terrors of the Conscience caused in vs by the feare of Gods iudgements for sinne being healed by the death of Christ instead of accusing and terrifying it doth excuse and acquit vs before God whereof followes vnspeakable quietnesse rest in the soule Tim. What difference put ye between a true peace of a good Conscience and a false peace of a dead and benummed conscience Sil. They agree in this that both are quiet but in other thinges they differ much as first the dead conscience is quiet because it hath no feeling of sinne at all of the terror of Gods wrath for the same but a good conscience is quiet because it feeleth sinne to be forgiuen God pacified Secondly a dead conscience feareth not sinne but a good conscience is awfull of sinne Lastly a dead conscience though it be quiet yet it comforteth not but a pacified conscience hath vnspeakable comfort within it selfe For it is a continuall Feast chearing the heart admidst dangers Tim. How is this peace of Conscience gotten and preserued Sil. It is gotten two waies First by grieuing for our sinnes past done against Gods Law Secondly by beleeuing the promises of the Gospell touching forgiuenesse of sinnes Also it is two wayes preserued first by auoyding all but especially knowne sinnes Secondly by doing euerie dutie vprightly though not perfectly Thirdly by often confessing our sinnes and earnest asking of pardon and forgiuenesse for them Tim. May not this peace with God be lost Silas The sence of it may bee lost but the thing it selfe cannot be lost the sence of it may bee lost eyther by some grosse actuall sinne or by some strong fitte of temptation or when men waxe proud and secure This may be declared by the comparison of the Sunne vnder clouds of fire couered vnder ashes of trees dead in the Winter of a man in a trance Also it may bee declared by the examples of the godly as Iob Ieremy Dauid Ezekiah Christ. Tim. How is this peace recouered after the sweetnesse of it is lost Silas By priuate prayer and comforts of the Godly Iames 5. Secondly by remembring the olde mercies of God Thirdly by attending the publicke Ministery Fourthly by renewing our repentance more seriously Tim. By what meanes is our peace wrought with God Silas By meanes of our Lord Iesus Christ without whom nothing is to bee found in God but wrath and horror As contrarily thorough his mediation and merit all grace and fauour is procured for vs. They which say that Iesus is the preseruer of vs in this estate of peace say true but say not all for this peace was effected by Christ as a ioynt cause and fellow-worker with his Father for whatsoeuer the Father doth that dooth the Sonne DIAL II. Verse 2. By whom also wee haue had an enterance by faith vnto this grace wherein we stand and reioyce in hope of the glorie of God Tim. VVHat is the Sum and drift of this Text Silas To lay downe three fruites of a iustifyfying Faith First
after the committing whereof men become more humble and warie Which yet is not the proper meaning of this place because it doeth particularly treate of afflictions and of the crosse and of the good that comes thereof which is eternall life or the saluation of our soules which being the chiefe good whither all good things tend is heere called of the Apostle by an excellency that good Tim. What is meant heere by working together Silas It signifies thus much that afflictions themfelues in their owne nature doth not bring foorth that good heere spoken of Tim. But how then comes it to passe that they are so profitable Silas By the force and vertue of another supreme cause working togither with afflictions to wit the maruailous goodnesse and wisedome of God disposing the afflictions of his people to their good As Ioseph said to his Brethren Gen. 50 20. When ye thought euill against me God disposed it to good euen to saue much people aliue so when as Satan by afflictions meanes to driue vs to despaire God disposeth them to an happie end euen to encrease hope Rom. 5 34. For if a Physitian who is but a man can so temper Hemlocke or other poysonous things to make it become medicinable much more can God so temper and dispose of afflictions that they shall be wholesome to his children Tim. What is the Instruction to be gathered from hence Silas That afflictions through Gods great mercy do helpe forwards the saluation of his children the reason heereof is because they are Instruments whereby the holy Ghost mortifieth their sinnes weaneth them from the loue of the worlde stirres them vp to better obedience quickens their prayers exerciseth their patience lastly humbles the pride of their heart Iob 33 16 17 Rom. 5 4. 1 Cor. 11 32. Psal. 119. Tim. What vse is to be made of this point Silas It serueth much to strengthen our mindes vnto godly and constant patience Secondly to reproue such as faint in their troubles Also to see how to make our profit of euery thing Tim. Proceede now to the latter part of this verse 〈◊〉 me how those persons be described vnto whom afflictions shall do good Silas They are described by these three markes First they be such as loue God Secondly such as are called 3. they are such as are elected or called of his purpose Tim. How do these three markes depend one vpon another Silas Thus loue is the effect of Gods calling and calling is the fruite of Gods purpose None can loue God except first he be called our calling proceedeth from the eternall purpose of God Thus our Apostle setteth downe things first more manifest and afterward thinges more secret First the effects and then the causes For as Gods purpose is the cause of calling so is calling in order before Faith and Faith before Loue in order of causes Tim. Tell vs now first what it is to loue God Silas It is to set the delight of our heart vpon him and to take pleasure to thinke and speake of him of his properties word and workes with liking and ioy studying by all meanes in all thingsto set foorth his glorie They which hate and abhorre God do the quite contrarie to all this Tim. Whence springeth this loue of God in vs Silas From the sence and feeling of Gods loue toward vs 1 Iohn 4 19. For it cannot bee that any man shoulde certainly perceiue the loue of God towardes himselfe in Christ for eternall life but that that loue will constrain him to loue againe 2 Cor. 5 14. Also the goodnesse and mercie of God in Christ is such a beautifull and amiable thing as being certainely knowne it will bee both earneftly loued and desired Tim. Why is it written they that loue God and not they that are loued of God Silas Because it is better knowne to vs namely in afflictions what loue we haue to him then what hee hath to vs for this is out of vs the other is within vs God striketh those he loueth Tim. By what speciall note may one know himselfe to be one of their number which loue God Silas By an vnfained purpose and endeuour to obey his word Iohn 14 15. If ye loue me keepe my commaundements Also verse 21 23. Tim. What is the reason that the Apostle speaking of patience suffering afflictions doth rather mention the loue of God then of our neighbor Silas Because our loue to God is that that maketh the burthen of afflictions more easie and light to bee borne euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart thus did Ionathan for Dauid And as the seruice of Iacob 14. yeares seemed nothing to him for the loue which he bare to Rahel so they that truely loue God will for his sake suffer such aduersities as he sendeth either for correction or triall and this is the reason also why hee rather mentioneth loue then faith For howsoeuer patience springeth from Faith yet the next and immediate cause of it is loue Secondly it is to put a difference betweene counterfet sincere faith which cannot bee seuered from loue Gal. 5 6. whereas they that professe faith and say they beleeue when they do not haue their hearts void of al loue either to God or to their neighbour or themselues as appeareth in the example of Cain Esan and Iudas Tim. What instructions are we now to gather from this first marke Sil. Two First that the sound loue of God is needfull to all those which shall beare afflictions patiently Iames 〈◊〉 12. First because it maketh the godly valiaunt keeping them from fainting vnder the greatest crosses which is to be seene in the example of the Apostles Paul and Peter and other Martyrs who because they loued God were therefore ready to endure much for him Secondly it kindleth their zeal and maketh them earnestly bent to glorifie God by their constancy Tim. What profit are we to make of this point Silas First it stirreth vs vp to seeke for the loue of God and for the encrease of it in our hearts seeing we cannot be patient without it Secondly it warns vs by our patient-bearing to shewe our loue to God as God by his chastisements shewes his loue vnto vs Heb 12 5 6. Tim. What other instructions ariseth from hence Silas This none but Gods children can be patient in afflictions because none can loue God saue his owne children therfore they haue but the shadow of patience and be blockish and sencelesse rather then patient Tim. What vse is of this Silas It affoords comfort to such as haue patience in afflictions because this is a testimony vnto them of their adoption Secondly it teacheth vs that wicked men how quiet soeuer they are in afflictions yet they haue not true patience but an apearance of it they are rather blockish then endued with true Christian patience Ti. What is the
hapned without his will but are the happy effects of Gods gracious prouidence so wisely ordering and disposing their contumacy as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition Thus in the administration of the worlde Gods prouidence and goodnesse draweth life out of death and grace out of sinne and good out of euill as in the creation hee made light spring out of darknesse Tim. What profit is to be made of this poynt of doctrine Silas That Christians must study how to conuert their owne sinnes and the fall of others to their benefit for seeing God purposeth good to some by the sinne and fall of others it behooueth vs to consider wisely howe to conuert our owne falles and other mens ouersights to our spirituall welfare Tim. What good may wee take of our owne falles and the falles of others shewe vs this more fully and distinctly Sil. First our owne sinnes should be a meanes to humble vs. Secondly to cause vs to be more watchfull Thirdly to stirre vs vp more to prayer against them Fourthly to a greater strife against sinne that it preuaile not nor soile vs. And lastly to a greater compassion towardes our neighbors which haue falne by feeling our infirmities The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like also to take occasion of exercising charity in prayer for them and admonishing of them Wee had neede to haue skill to knowe how to reape some good of sinne for wee haue had a great deale of harme by it euen the offence and displeasure of a good God the wounding defiling of our conscience hurt to our name and estate danger of perishing to our persons many miseries and death in the end which should cause vs to feare before sin and after sin to bee made wary and wise by our owne and other mens faults Tim. What other things to be learned from hence Silas That there is great difference betweene God and men in their manner of gouerning his wayes our wayes are not alike for he may vse all occasions meanes and instruments of doing good because hee is a most free agent and cannot bee defiled by partaking with euill but men are bound to doe good things by good meanes Rom. 3 5. Wee may not doe euill that good may come of it Moreouer we learne that where the Gospell is there commeth saluation for it is both a message of saluation to sinners and the power of God vnto saluation Luke 2 10. Rom. 1 16. Therefore called Gospell that is a gladsome tidings and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it Lastly we learne that the prosperity of others it is the cause of iealousie and enuy in our selues the Gentiles good is the Iewes griefe which though it be a sin yet God can and will make good to come of it but tho God in his prouidence can dispose faults to very good ends this must not be any encouraging to offend DIAL X. Verse 12. Wherefore if the fall of them be the riches of the worlde and the diminishing of them the riches of the Gentiles how much more shall their aboundance be Tim. VVHhat doth this scripture containe in it Silas An illustration or larger setting foorth of the two ends of the fall of the Iewes mentioned in ver 11. viz. the adoption of the Gentiles and the repentance and conuersion of the Iewes this latter hee beginneth within this 12. verse and the former he illustrateth in the 13. and 14. verses The reason why he first dealeth with the latter end of Gods counsell by an hysterosis it is because it seemeth to bee contrary to the former and therefore hee is carefull to reconcile them Tim. How may these two endes seeme to fight one with another as mutuall enemies Silas Thus as if the Iewes were cast out of the couenant and Church to make roome for the Gentiles to come in hereof the Gentiles might surmise that the receiuing of the Iewes should be their reiection and cutting off For it was likely and might bee feared that as the falling away of the Iewes was the occasion of the conuersion of the Gentiles so the conuersion of the Iewe should occasion the falling away of the Gentile Vnto which obiection the Apostle answereth negatiuely denying the obiection hee strengthneth his argument from the lesse to the more thus If the diminishing and pouerty of the Iewes bee the riches of the Gentiles much more shall their plentifull calling be if their fall do further the saluation of the Gentile their restoring shall not hinder but further it more For if God can doe that which is lesse likely to draw good out of euill much more hee can turne that which is good to the good of the Gentile Againe a thing which is good as the restoring of the Iewe hath a proper inbred vertue to bring forth that which is good but a thing which is euil as the fall of the Iewes bringeth forth good accidentally not as a cause but as an occasion onely Tim. Expound the wordes and tell vs what is meant by fall Silas The casting off of the Iewes from Christ in part and not wholly therfore called diminution or minishing by which worde wee are not to vnderstand the Apostles which were but few and abiect yet enriched the Gentiles by their preaching but the falling away of the Iew vnto a few small number for the most of them refusing Christ by vnbeliefe the residue were but a few and therefore fitly called a minishing or a diminution which is not an excision or cutting off the whole but a decision or cutting a part from the whole Tim. What is meant by world and their riches Silas World signifieth the Gentiles so expounded in the wordes following and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell and the thing wherewith they were enriched euen the plentifull knowledge of Christ and the abundant graces of the Spirite Tim. What signifies abundance Sil. Two things First the great company of the Iewes which shall be called towards the end of the world And secondly the encrease of spirituall graces bestowed on the Iewes in their generall conuersion So as this is the summe of this whole verse Seeing the Iewes being fallen away from God and brought to a little number did occasion the plentifull and generall vocation of the Gentiles vnto grace therefore the Iewes themselues beeing generally called and abundantly blessed with the riches of Christ there shall most certainely thereby come great good to the Gentiles Tim. Let vs now see what doctrines doe arise out of this 12. verse thus expounded Silas First we learne the exceeding great seuerity and most sharpe wrath of God in
of Paul his owne purpose that he did preach to the Romanes but of GOD whose Calling must be expected Secondly a lesson not onely for Ministers of the Word but for all others that what is in ones power to do for others good and namely for them to whom wee are more especially indebted wee should not faile to do it and that to the vtmost of our power with a chearfull and prompt minde according to that councell giuen vs in Ecclesiastes Whatsoeuer is in thy hand to doo see thou do it with all diligence Eccles. 9 10 Lastly let vs learn by Pauls example First to ouercome any discouragements whatsoeuer by the consideration of our Calling Secondly the goodnesse of the thinges we haue in hand Thirdly the hope of great gaine and successe by our labours DIAL VII Verse 16. For I am not ashamed of the Gospel of Christ for it is the power of God vnto Saluation to euery one that beleeueth to the Iew first and also to the Grecian Tim. WHat is the sum of thu Scripture Silas That we ought to glorie in the Gospel because thereby God is truly powerfull to saue all that beleeue it Heere doth end the holy Apostles 〈◊〉 and his Tract of Iustification by Faith beginneth at the 16. verse where he entereth vpon the Treatise by a Prolepsis making answere to a secret Obiection For Paul hauing written in the latter end of the 15. verse I hat he was readie to preach the Gospell at Rome it might be obiected vnto him the Gospell is euery where spoken against the Precepts therof be scorned and thy selfe accounted little lesse then mad which thinkest to teach the wise more wised ome by the Gospell To which the Apostle answereth ptofessing that He is not ashamed of the Gospell though it seeme neuer so contemptible and base vnto the worlde Whereof hee rendereth two reasons One because it is not his owne Gospell but of Christ as Author and concerning no friuolous or fruitlesse matter Christ as Matter Subiect The second from the Fort and 〈◊〉 thereof because it is a most healthfull and powerfull Organe or Instrument of 〈◊〉 to saue beleeuers So as this Text consisteth of two parts First a profession I am not ashamed Secondly a Reason For. And whereas he saith He is not ashamed it is a Liptote or Meiosis because more is meant then is spoken For it is as if hee had saide I am so farre from being ashamed and I do glory and reioyce in it so as I esteeme nothing so honourable Insinuating to the Romanes that they ought likewise so to do as he their Apostle did according to that which he spake plainly and without any figure vnto the Galathians Chap. 6 14. Now when he tearmeth the Gospell 1. the Doctrine of free Iustification by Christ the power of God he meaneth not of his Creating power or his reuenging power vnto destruction but of a power ioyned with fauour and loue for saluation not of his Essentiall power but of his Organicall Ministerial power or by a 〈◊〉 of the declaration of his power when it is manifested in the preaching of the Gospell to make it effectuall For by the Gospell God mightilie moueth the hearts of the elect when the houre of their conuersion commeth infusing the Holy-ghost which stirreth vp the vnbeleeuing heart and makes it able to beleeue whereby righteousnesse and saluation is obtained thorow Christ. Tim. What is the profession made in this present Verse Si. That Paul is not ashamed of the Gospell howsoeuer for in all Ages since the Gospell did first come abroad manie haue bin ashamed of it from the shame which accompanieth it haue they forsaken it or coldly professed it Yet Paul professeth that for no cause wold he be ashamed thereof A Confession worthy of such an Apostle Tim. How many wayes may we be ashamed of the Gospell of Christ Silas Two wayes especially First if we be ashamed of the Doctrine or duties of the Gospell or secondly of the Preachers and professors of it Tim. What things vsually make men ashamed of the Gospell Sil. Foure things First the strangenesse of the Doctrine being aboue naturall reason Secondly the simplicity and meannesse of the Gospell being without earthly pompe and glory Thirdly the troubles and crosses of such as are the Disciples and hearers of the Gospell Fourthly the plainenesse of the Gospell being voide of humane wisedome and excellency of words From whence we may obserue that great is the corruption of mans hart which is not ashamed of things shamefull and yet doe shame at things wherein they ought to glory Tim. What reasons should preserue vs from being ashamed of the Gospell Sil. Fiue First the example of Paul such an Apostle which had abid much shame for the Gospell and yet saw no cause to be ashamed of it Secondly the Nature of the Gospell being a gladsome and ioyfull message Thirdly the subiect of the Gospell which is Christ of whom if we be ashamed before men he will be ashamed of vs before God Fourthly because it is the Instrument of Gods power to beget Faith Fiftly the effect of the Gospell which is saluation the greatest of all benefits or rather it hath all safety in it comprehending deliuerances of all sorts both Temperall and Spirituall For whereas there be sundry and many kinds of saluations or safeties as of our goods and persons by good lawes and iust Magistrates against sicknesle and diseases by Phisitions and wholesome medecines from violence and iniuries of enemies by valiant Captaines and Souldiors from extremity of weather by builders of houses or Masons from colde by Garments as all these enemies dangers effects and 〈◊〉 came by sinne and be effects of transgression so our deliuerance and safety from them is a fruit of Christ his redemption and of that faith which embraceth it but heere is chiefely meant that saluation which is spirituall and is of the soule from sinne and eternall death whereof there be two parts the first part is deliuerance from guilt and punishment of sinne by remission the second is blessednesse and eternall life in the possession of Gods fauour and loue whereof there be three degrees First in this life at the time of regeneration when sinne being pardoned through Faith and the soule renewed by the Holy-Ghost it beginneth to liue that life which is eternall The second at death when the Soule seuered from the body is receiued into Abrahams bosome to rest in heauen with the Spuits of iust men The third at the day of Resurrection when the whole man shall be glorified with Christ euerlastingly This is that Saluation whereunto the Gospell bringeth the embracers of it Moreouer whereas it is preached to some vnto destruction it happeneth by the infidelity of men For the Gospell of it owne Nature and by the counsell of God is appointed to bee cause of Saluation Wherein it diftereth from the Law whose effect is to reueale wrath for sinne not to iustify and
worship of the true God yet did violate and transgresse it by their grosse Idolatry Secondly to lay out the Iustice of God in bringing vpon them that heauy punishment mentioned verse 24. whereof their grosse Idolatry was the true and proper cause Tim. Tell vs now what is the sum of this Verse Silas It is a liuely description of Idolatry which is a changing of the true God into a lye and worshipping of the Creature to the contempt of the Creator Tim. What is meant by the truth of God Sil. The God who is true as before verse 20. the glorie of God being put for the God who is ful of glorie and Maiesty so heere the Truth of God is put for the most true God and such true notions as men haue naturally in them concerning the nature of God Tim. How is the true God defaced by an Image made of him Silas First because when God is represented by an Image something is attributed and giuen to him which he is not as that he should be visible finite incomprehensible mortall corruptible earthly Secondly that is denied him and taken away from him which in trueth is his owne namely his eternity immensity inuisiblenesse immortality So euery Image of God is a false and lying representation Tim. Wherefore is an Image called a Lye by our Apostle Sil. First because from Idolles was taken away that which they were for they were no more counted wood and stone though in truth they still were so Secondly that was yeilded to them by Idolators which they were not as namely the likenesse of God to wit of the power and nature of God Tim. What do ye further note in this Verse Silas That there be two degrees of Idolatry First to make Images of the Deity Secondly to serue and giue them worship by outward gestures of kneeling lifting vp hands praying before them offering Incense c. Tim. When it is said they worshipped the Creature aboue the Creator is it meant they worshipped both Images God but Images more then God Sil. No they did not somuch as giue the second place to God but wholly neglected him being whollie addicted to the worship of the Creature Tim. Is this true in all Idolaters which worship Images Silas It is so for whatsoeuer they pretend yet God is not worshipped at all where he is not worshipped aright and alone therefore is Idoll-seruice tearmed in Deut. 22 17. and 1. Cor. 19. Diuell-seruice Tim. What learne we from the end of the sentence wherein he saith of God he is to be praised for euer Sil. Thus much that Idolaters haue no good successe of their enterprise with their practise for howsoeuer they seeke to rob God of his glorie and to change his truth for a lye yet he remaines God to bee praised and blessed for euer for all that men can do is not able to alter Gods glorie or truth he abideth alwaies one and the same like himselfe God woorthy to be blessed for euer Rom. 9 5. DIAL XV. Verses 26 27. For this cause God gaue them vp to vile affections for euen their Women did change their naturall vse into that which is against Nature and likewise also the men left the naturall vse of women and burned in lust one towardes another Tim. VV Hat doth this Text containe in it for drift order and matter Sil. The Apostle to the end he may better cleere and free from exception and reproach the Iustice of God in punishing the Gentiles and more thoroughly beate downe and tame their pride and ouer-weening a maine stop and enemy to the Iustifying grace of Christ he now so toucheth their punishment as that their shameful vncleannesse not to bee named but with detestation is withall more particularly and fully laide out yet with much modesty most foule and vnhonest thinges being vttered in seemely and honest tearmes In which he describeth their more then beastly impurity First by the mouing and meritorious cause thereof in the first tearm of the text For this cause that is for their Idolatry sake because they chaunged the most glorious God contumcliously into an Idoll Secondly the chiefe agent or working cause is mentioned GOD deliuered them This God doth not as an euill authour intising to sinne but as a righteous iudge punishing most iustly sinne by sinne Idolatry with impurity and vncleannes as a Iudge doth commit and giue vp a malefactour to be tormented by the Executioner so God deliuereth Idoll-seruers to be tormented by Sathan and their owne lusts Tim. Before ye go any further in vnbowelling and ripping vp the members of the Text declare yet more distinctly what belongs to this deliuering vp and how God can doe it and yet not be partaker of Sinne Sil. This speech of Deliuering vp our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus My people haue not hearkened c. therefore I haue deliuered them vp vnto the frowardnesse of their hearts that they might walke after their owne counsels This Deliuering vp comprehends the soure actions whereof the first is that God with-draweth his grace both light of knowledge and gouernment of his spirit which being remoued the sinner must needs fall into wickednesse as a staffe falleth when the hand is remoued which vpheld it and as the earth is couered with darkenesse when the light of the Sun is gon from it or as a Ship must sinke when Mariners are all gon out of it In this action God is iust for it is a righteous thing with God to forsake such as first willingly depart from him and to take his grace from such as do contemne it and hate to bee ledde by it The next action of God in giuing vp a Sinner is that beside forsaking him he also stirreth vp his lusts and enclineth them vnto euill against which Dauid prayeth in 119. Psalme Lord incline not my heart vnto Couetousnesse And of this Salomon saith God turneth the hearts of Kings whither he will as the riuers of water also in the Psalme it is written God turned the hearts of the Egyptians that they should hate his people Israel vnto which may be added sundry such like sentences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine 〈◊〉 that beside suffering and forsaking God deliuereth by a certaine incitation that though he put the motion of Sinne into no mans heart yet he inciteth inclineth and disposeth it whither hee will as one that hath power not onely ouer the bodies but ouer the mindes of men also God sayeth Augustine worketh in the harts of men to incline their wils whither soeuer it pleaseth him either to good things according to his mercy or to euill things according to his Iustice and that by his iudgement being sometime open sometime secret but alwayes iust His third action is offering and presenting occasions of sinning to such as bee already destitute of his grace whereunto pertaineth that in the Psalm
They are to be driuen away with an angry looke as the East winde driueth away the rayne they therefore doe sinne much which receiue tales with a delight to heare other mens sinnes for if there were no receiuers of tales there would be no bringers of tales the one hath the Deuill in his care the other hath the Deuill on his tongue Lastly such shall enter into heauen as receiue not false reports against their neighbour Psal. 15 3. Tim. But what thinke ye are all complaints to be accounted whisperings and back-bitings Sil. No if these conditions be obserued First that the party complayned off be first duely admonished Secondly if the complaint bee put to such as haue power to redresse the fault Thirdly if the complayner secke nothing but the amendment of the party Lastly if hee grieue that hec hath cause to complayne and pray for his conuersion doing all in loue these two last vices are forbidden in the ninth commandement Tim. What is the next vice Sil. Haters of God such as be hated of God and be haters of him such be al back-byters and whisperers persons which deserue the hatred of God Tim. Are there any which be haters of God Sil. There be such as this place and other moe do mention God doth not deserue any hatred of them but rather hath in him all causes of loue both goodnesse and beauty but it commeth to passe that men hate God through that naturall corruption which they deriued from Adam for whilst man bare Gods Image he loued him and was loued of him but when he put on Sathans Image was vnlike to God then began he to hate God and was hated of God Tim. Are there not degrees of hating of God Sil. True there be so First some doe it and know it not Secondly there are some that hate him and know it Thirdly there are some which are secret haters of God Fourthly there are some which are open haters of God Tim. By what markes may it be knowne that men hate God Sil. By these especially First by seldome praying or coldnesse in prayer Secondly by neglecting to praise him or doing it without delight Thirdly by hating or hurting his Children Fourthly by beeing loath to thinke or speake or heare of God as Atheists Fiftly by ordinary disobedience to his word Sixtly by not procuring the good or by seeking the hinderance of his Gospell being enemies to Religion Lastly by murmuring and repining vnder his correcting hand DIAL XIX Verse 30. Doers of wrong proud boasters inuenters of euill things disobedient to Parents Tim. WHo be meant by doers of wrong Silas Such as be contumelious or despitefull reproachers of others in an insolent manner insulting petulantly ouer others Tim. How many wayes may wrong be offered and done Sil. Sundry and many wayes First wrong may bee done in thought word and deed also to soules bodies goods or name also by doing euill that we should not doe and leauing vndo e some good that we should do also by fraud and violence Moreouer wrong may bee done in our particular callings when the duties thereof be not well done as also in priuate affaires and in place of iudgement this is vilest Tim. What reasons may keepe vs from doing of wrong Silas First that we may bee like God who doth no wrong to any and shew our selues his Children Secondly that we may be vnlike Sathan whose plotting and practise is continually how to doe some wrong Thirdly we would haue no wrong done to our selues Fourthly it is directly against Gods word Fiftly it dopriueth men of Heauen 1. Cor 6 9. vnrighteous persons shall not inherite Heauen Sixtly it bringeth iudgment euen in this life as in Iesabels example whereas the contrary that is to deale iustly procureth many blessings as in the example of Iob. Lastly it hurteth our name and woundeth our Conscience and it is a cause that wrong is done to our selues for with what measure wee meate to others that shall be meate to vs againe Mat. 7 2. Tim. What is pride Sil. An high conceite of our owne excellency cyther arrogating to vs what we haue not and are not or beeing too high minded for that we haue Tim. What is the matter of Pride Sil. The guifts of body and mind supposed or in truth possessed Tim. What be the remedies of this vice Sil. First to consider the danger which is great and certaine as it is written God resisteth the proud 1. Pet. 5 5. And pride goeth before a fall Prouer. 16 18. Secondly to remember Christs example as Phil. 2 5. Let the same minde be in you which was in Christ. Thirdly to thinke what promises be made to the vertue of humility 1. Pet 5 5. God giueth grace to the humble Fourthly to thinke whereof we are made and whither we must goe for dust we are and to dust we must returne Gen. 3 19. Lastly how vnfit we are to any good and that al the good wee haue or doe it is giuen vs 1 Cor. 4 7. Finally pride in the minde is the same that a swelling is in the body Tim. What call ye boasting Sil. To glory or insult in any thing whereas many proud men boast of that that they haue the boaster is one who brags of that which he hath not Tim. How many kinds be there of boasting Sil. One necessary vrged by importunity of euill men such as Paul vsed 2 Cor. 11 16. Secondly Christian boasting which is a holy confidence in Christs merits Thirdly a vaine and foolish boasting which is a boasting of things we think we haue done or which others haue done by our means or of wickednes this is the worst boasting Tim. What reasons against this foolish boasting Sil. First it breaketh a rule of the word euen that rule which biddeth vs to be modest and lowly Secondly it is a signe of a vaine and ambitious heart Thirdly it maketh vs resemble the Diuell Math. 4 9. Tim. What do ye call inuenters of euill things Sil. Such as are not content with the euils that bee already in vse and practise doe study to finde out new euils as the proud man he inuenteth new fashions the couetous man hee inuenteth more wayes of gaine the opressor inuenteth new cruelties and torments the Epicure inuents new deuices new pleasures and delicates Such were Tiberius Sardanapalus Phalaris who rewarded such as found new delights and new torments Tim. What Reasons against this vice Silas The euils which men do inuent do commonly hurt the inuenters Psalme 7 15. They shal fall into the pit which they digged for others Tim. Wherein doth disobedience to Parents shew it selfe Silas First in their impatient bearing of corrections Secondly in an vnwillingnesse to obey things commanded well and iustly Tim. In what things chiefely are Children to shew obedience to parents Silas In two things First in choise of their Calling or Trade of life Secondly in their marriage and choise of their yoake fellow This may appeare by
good euen to all manner of men or a profitable and beneficiall kindnesse As in Luke 6 35. Tim. What is signified by patience and long sufferance Sil. Patience is that vertue whereby God forbeareth punishment and by long sufferance is meant that whereby God beareth a long time with the wicked long keeping backe and refrayning his wrath before hee punish them notwithstanding they still goe on to heape sin vnto sin Tim. What is meant by the riches of his bounty and patience Sil. The plentifull and large aboundance of these things according to the phrases of Scripture as rich grace for aboundant grace and dwel richly that is aboundantly Col. 3 10. Rom. 9 13. Eph. 1. 7. 2 5. Tim. What is it to despise these things Sil. To make no vse of them for amendment of life for to suffer a thing to ly by vs without any vse argueth a neglect of it that it is not esteemed Tim. What were the lessons gathered from hence Silas Sundry and in order these which follow First that we must be like to God in these properties bountifull patient and long suffering as he is Col. 3 12. Secondly that outward blessings belong to the wicked as well as to the good For his Raine falleth and his Sunne shineth vpon the good and bad Mathew 5 45. Thirdly that the godly are not to fret when they see the vngodly prosper for it is a checking of Gods bountie and patience Fourthly that manic are neuer the better for the benefits that God giueth them but rather the worse being hardened by kindnesse Lastly that it is a dangerous estate to be free from crofses ful of welth for such shall fall into impenitencie and hardnesse of heart Tim. What would Paul haue vs to vnderstand by that speech not knowing Silas Therein he doth both vpbraide and refute the brutishnesse and stupiditie of these sinners that whereas the blessings of God so many so long continued so great ought to haue euen drawne and haled them vnto such a kinde and bounteous giuer so blockish and foolish they were as they were not onely no whit stirred therewith towards God as they did the more neglect nay contemne him and yet did promise to themselues impunity safetie This was sencelesse and beastly ignorance and wickednesse Whence we learn both how out of measure wicked mans heart is being without Gods grace how vnable to moue it selfe to God though God reach out vnto them the hand of his benigoity and also in what perilous condition they doe liue which haue store of good things and are without the spirit of Repentance they are worse then Beasts Tim. In what sence is it saide that the bounty and kindnesse of God leadeth men to repentance Sil. That Gods benefits in all reason should mooue men to amendment and men are to make such an account that Gods kindnesse inuiteth them vnto repentance When he giueth benefits he giueth meanes of repentance but the grace of repentance he bestoweth on his elect Tim. What lesson was giuen heere Silas That euery good blessing of God is as it were a Sermon of repentance also the more benefits wee haue the more cause we haue to loue and please God by doing his will Tim. What doe ye call an hard heart Silas Such a one as will not be softned and mooued by benefits and instructions nor broken with threatnings and corrections the which in Scripture is set forth by the similitude of a stone Ezek 11 19 also of an iron sinew and of a fatte brawny heart Psal. 119. which dulleth all the sences and maketh them vnfit to doe their Offices Mans heart is naturally hard but this hardnes is encreased much by our owne peruersenesse and obstinacy Tim. By what degrees doe men fall into hardnesse of heart Silas First by wicked thoughts and lusts Secondly by yeelding vnto them with consent of the heart Thirdly the putting them or bringing of them into action Fourthly the often practise of sinfull actions Fifthly an obstinacy to continue in euill customes from whence commeth hardnesse of heart Iames 1 14 15. Tim. What be the causes of an hard heart Sil. The first cause is God himselfe as Iudge not as Author God hardened Pharaohs heart Exod. 9 12. Secondly Sathan Sathan entred into Iudas Luke 22 3. Thirdly man himselfe Pharaoh hardned his owne heart Exod. 8 15. Fourthly Impunity or freedome from punishment Fifthly the prosperity of the wicked as meanes and authors this had almost preuailed to harden Dauids heart Psal. 73 13 14 15. Tim. What be the kindes of an hard heart Silas Two First that which is felt and perceiued Secondly the other not felt nor perceiued Tim. What is the hardnesse of heart which is felt and perceiued Sil. When the heart though it feele no present ease yet it is grieued for sinne and desireth to be partaker of ioy and vseth the meanes as in Dauid Psal. 51. Tim. What is the hardnesse which is not perceiued Sil. When men doe eyther carelesly liue in sinne without desire of vsing the meanes to come out as they in the first of the Prouerbs verse 21 hated knowledge and did not chuse the feare of the Lord. Or else when men doe purposely resist the spirit of God in the vse of means as the Iewes Acts 7 51 Yeresist the Holy Ghost Tim. What be the remedies of an hard heart Silas Those which follow First admonition priuate and publike Secondly corrections being blessed which must be asked of God Thirdly meditation of Gods vnspeakeable kindnesse Fourthly prayer and hearty consession of sinne to God and al this done in truth and constantly Tim. What doe these words containe thou heapest and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Sil. A seuere commination or threatning of a most heauy vengeance at the last vnto such as abuse the great kindnesse and lenity of God and are not bettered but made worse rather by his bounty and patience Tim. How is this vengeance declared and set forth Silas Three wayes First by a similitude taken from humane and earthly affaires of men in this world who hauing plentifull riches doe treasure and lay vp in store that which afterwards they will vse in conuenient time euen so wicked men which in time of Gods patience bearing with them doe increase their vnthankfulnesse and other sinnes though they feele nothing for the present yet afterwards they shall feele it farre more grieuously their vengeance comming vpon them as a Treasure heaped vp in more full measure it being the manner of God to recompence the delay in punishing with the weight of punishment see the like phrase of Treasuring vengeance in Deut 32 34. Tim. What should this teach Sil. That they are in worst case of all others whom God doeth most blesse and beare with except they 〈◊〉 Secondly that all men shoulde feare to abuse and
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
stead of not stirring raging it doeth moue and trouble our mindes to see and to feele it For sin is neuer truely dead in any natural man but counterfotly and in seeming onely while the knowledge of the law is absent there is a true death of sin by the Holy Ghost as Chap 6. 2 3. and a dissembled death while the law is hid from vs. Tim. What doth the Apostle meane in the beginning of the 10. verse when he said he dyed Sylas That is while before hee seemed to himselfe to bee aliue nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation through the breach of the law hence came death not frō the law as he sheweth by his owne example Tim. What instruction haue we from hence Silas This that the law serueth to kil men by shewing and making them feele that they are dead and most wretched by reason of their sinnes Some are thus killed to destruction as Cayne Esau and Iudas and such as wholly despaire Others are killed vnto saluation as Paul and such as by their despaire are driuen to Christ when they are brought to see nothing in themselues saue matter of eternall misery and bee out of hope euer to bee saued by any goodnesse or strength in themselues this causeth them to looke about for succour from elsewhere DIAL VII Verses 10 11. The same commandement which was ordayned to life was found to be vnto me vnto death 11. For sin tooke occasion by the commaundement and deceiued mee and thereby slew me Tim. VVHat is the drift of this text Sil. To prooue that the lawe is not properly the cause of death but sinne verse 10. and withall to shew how it is that sinne did slay and kill Paul namely by deceiuing him verse 11. he cleareth nowe the lawe from being cause os destruction as before from being cause of sin Tim. How is it proued that the law is not the cause of death and of Gods wrath Silas Because on Gods part it was ordained vnto this end that it might giue life but sinnefull lustes stirred vp in Paul by occasion of the law deceiued him and by that deceiuing slue him spiritually so sin is the proper cause and by it selfe of death law is the occasion only that by the deceit of sin abusing it Tim. In what meaning doth the Apostle say that the commandement is ordayned to life Silas It teacheth what end and vse there is of the lawe in respect of it owne nature that is if so it be obserued it doeth giue life eternall For so it forbiddeth euill things and commandeth good things as it propoundeth the promise of life to the perfect doers of it as it is written He that doth these things shall liue in them Leuit. 18 5. Indeed the Apostle sayth Gal. 3 21. That the lawe cannot giue life and Rom. 8 3. that it is impossible for the law to giue life But the fault hereof is not in the nature of the law which of it selfe is a worde and oracle of life like to the fountaine whence it flowed but in our weaknesse which cannot fulfill the perfect righteousnesse of the law whence it is that it cannot giue life as the Sunne cannot giue light to him that hath no eyes to see it nor Christ cannot giue righteousnes to him that hath no faith to receiue it Tim. How doeth the Apostle meane that the commaundement was found to be to him to death Silas Thus much that at length he felt it to be so for the law when he rightly vnderstood it made him perceiue that hauing in it owne nature a good vse euen to giue life that accidentally and besides the nature of the law it proued to him the cause of death insomuch as by breaking it he felt himselfe guilty of death and damnation For the proper cause of death and damnation it is sin or our natural corruption deceiuing vs which abusing the ministry of the law by being stirred vp by it the more brings forth of it owne nature properly and by it selfe death and damnation Thus sin as the true cause doeth produce death and the law occasionally doth produce it Tim. Open this somewhat more playnly and fully vnto vs how death comes of sin by the occasion of the law and how sinne deceiued Paul the Apostle being in his Pharisaisme Sylas Thus when wee begin to knowe the law rightly we see and feele our sinnes which before wee did not and that thereby wee are woorthily adiudged to damnation in hell fire This cannot bee carnestly thought on but that it will bring vs to some taste of destruction in which respect though wee doe liue in our bodies yet we are said to bee slaine by sin and to be dead For as a malefactor condemned who by feare feeling of his death approaching looking for it euery minute with terrour may be said to tast of death and to die before he be dead so it was with Paul being vnregenerate and so it is with all the elect when the law hath effectually conuicted them of death through sin they haue a sence of death eternall which breedeth great heauines and disquietnes in their minds Tim. What instruction is to be gathered from hence Silas That there is none of yeares which are partakers of the life of Christ and of his righteousnesse vntill by the preaching of the lawe they haue such a sence in regard of their sinnes that they feele themselues dead this is the course that God taketh with all his children to kill them before hee make them aliue to humble them in feeling of their own dead-sick and damnable estate before he heale them and saue them The reason hereof is because till men be brought to a through-sight sence of their own dsmnation they will neuer secke after Christ nor desire him without which they can neuer finde him nor haue him God hauing so ordained it that by seeking we shall find him Secondly the health and saluation by Christ becomes more sweete and precious to men that first haue felt themselues lost and damned without him as health is more pleasant after sicknesse liberty after bond plenty after scarsity faire weather after foule peace after warre therefore to haue his grace highly esteemed God vseth to bring them very low that shall enioy it Tim. What is the vse of this Doctrine Sil. First to stir vp secure sinners to labour much to be brought to the feeling of their owne deserued damnation that they may become capable of the grace of Christ vnto saluation Secondly to comfort those which bee humbled to Hell gates in the sence of their sinnes seeing by this meanes God is a preparing of them for his Sonne to become meete to bee his members by faith Lastly to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes to be thankfull in word and deed for such a deliuereance This is
both the duty and testimony of a truely deliuered sinner which hath indeed by the death of Christ escaped death Tim. But tell me what course sinners are to take that they may get the sound feeling of their owne woefull damnation due to their sinnes Silas It is no easie thing to get it nor euery sinners case to come by it yet I will commend vnto the sinner desirous to be humbled foure looking-glasses wherein if he vse often and intentiuely to behold himselfe hee may haply through Gods mercy attaine his desire to his euerlastaing good The first is Adams fall wherein hee shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery but the whole race of mankind and al creatures in heauen and earth folded in gods fearefull malediction and vengeance The second is the curse of the Law in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature the worke of his hands all the miseries of this life bodily and spirituall which are innumerable separation in the end of life of the body from the soule which is terrible and after this life ended euerlasting destruction both of body and soule which is most horrible and all this euen for the least transgression of his Law Deut. 27 26. The third is the estate of a damned man in Hell where he shall see a liuely picture of misery it selfe to with a man for sinne chained vp in a prison where there is a continuall night and most lamentable roaring and outcries hauing for his companions the Diuell and his Angels and the Reprobate his tender flesh extreamely pained in euery ioynt and sinew his soulc lying in vnexpressable horror filled with hatred of God blasphemy and despaire fretting and vexing not so much in the sence of present punishment which yet is easelesse and endlesse as in remembrance of his exceeding losse beeing cast out of Gods kingdome without hope of recouery And here remember I pray that this woefull estate euery one hath deserued a thousand waies The fourth and last is the most bitter death and passion of our Lord Iesus wherein let him see and consider himselfe as principal debter and Christ but as his surety suffering for his sinne euen at the hands of his owne vassals the Iewes Gentiles most greeuous tants scornes and reproaches most smartfull buffeting whipping crowning and piercing with thornes speares and nayles in his head hands and feete his most tender parts and at the hands of his angry reuenging Father receiuing such inuisible strokes in his soule as drew from his body abundance of bloudy sweat in the garden and from his mouth a most dolefull complaint and crie vpon the Crosse My God my God why hast thou forsaken me Heere vpon if a man will consider this deepely that if Gods wrath did lye so heauy vpon Christ for sinne imputed who also had his diuine power to vphold his man-hood in suffering it how heauy will it lye when it lighteth vpon a meere man and that for his own sin This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is in the sight and feeling of his owne misery which by desart of sinne is due to him in iustice or if this doe it not the case is very hard for it is a signe of a full hard heart not to be touched with griefe for such greeuous things as the onely Sonne of God for our cause endured Tim. Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death let me heare you declare vnto me by what meanes sinne did kill Paul Silas Sinne deceiued him and so slew him deceitfull sinne killed him Tim. What is the instruction from hence Silas That sinne is a deceitfull thing may appeare by these three wayes First by the testimony of Scripture as Heb. 3 12 13. Take heed least any of you be hardened through the deceitfulnesse of sinne also in Ephe. 4 22. the lusts of sinne are called deceiueable lusts now whatsoeuer God saith is deceitfull must needs be so for hee cannot lye Secondly by the example first of Paul confessing that sinne deceiued him he being very wise learned and heedfull Secondly of Peter who was deceiued by his sinfull presumption Thirdly of Salomon and Dauid by incontinency Fourthly of Iudas who was deceiued by couetousnesse Lastly of Herod by pride Thirdly by reason because it is the brood of the Diuell that olde Serpent full of subtilty who deceiued the whole world by his guile and craft the Child being like his father such damme such broode Second reason sinne is in quality contrary to holinesse therefore as holinesse hath sincerity and truth so sinne hath deceit and guile annexed to it Lastly seeing it makes our hearts deceitfull therefore it selfe must needs be full of deceite For that which maketh a thing to be such it selfe is more such Quod facit tale id est magis tale Aristot. Tim. What hurt and daunger is there in being deceyned Silas From this deceite of sinne springs hardnesse of heart and spirituall deadnesse Heb. 3 13. And after this there followes eternall death without the mercies of God and great repentance Sil. Are all men deceiued alike Silas No the wicked are deceiued wholly willingly and vnto their destruction The elect in some things are deceiued by sin euen after calling but neuer wholly and finally Tim. After what sort and wayes doth sinne deceiue vs Silas First by making men thinke that they are aliue and happy when they are dead and miserable thorough sinne Secondly by causing them to neglect their inward thoughts and lusts resting in outward obedience onely as if that were enough and could iustifie them Thirdly by insinuating it selfe into their harts becomming more pleasant and delightfull to them by the prohibitions of the Law forbidding and condemning it By these three waies especially was Paul deceiued with sin Fourthly by blinding our iudgement by putting out the eyes of our minde that we should not be able to see it to be a sin in our selues which we see to be a sin in others not to be a fault in particular which men do know to be a fault in the generall As the couetous proud malicious will condemn couetousnes pride hatred in general yet perceiue not that their owne actions sauour of these vices Fiftly sin perswades mē that the things which the law forbids are good commodious for them as some kind oflyes and some litle breaking of the Saboth and vsury such like sin dooth often put on the name and countenaunce of vertue as pride of cleanlinesse niggardnesse of thrift great swearing and reuenge of manhood courage c. Seauenthly it turneth away our thoughts from thinking earnestly vpon the punishment due to sin Eightly when we do any good it maketh vs ascribe it to
children of this world meere natural men are called carnall absolutely because they are in the flesh and walke after the flesh sauouring the things of the flesh being wholy carnall and sinfull in all their wayes serning diuers lusts and pleasures Secondly the children of God beeing renued by the Spirit are called carnall after a sort either comparatiuely because they haue more flesh and corruption then grace as the Corinthians 1 Cor. 3 2. or else partially or in part because they are still obnoxious to the infirmities of the flesh and haue not the Spirite and grace without euill concupiscence and lustes as Paul was Rom. 7 22. Tim. In what meaning is it sayd that hee was sold vnder sinne Sylas That he was captiue to sin under the power of it as a seruant or slaue bought with a price is in the power of him that bought himê for it is a borrowed speech from such tyrants as buy others with their money whome they may vse as slaues at their will Into this bondage we come two wayes First by nature being borne such Secondly by election and choise willingly yeelding our selues vnder this dominion of sinne euery meere man is the seruant of sin both these wayes beeing the children of wrath by nature and afterwards willingly obeying the lusts of sin Tim. But Paul being already freed by grace how can he be called the bondman of sin Sylas There is a double bondage to this tyrant sinne voluntary as in Ahab who solde himself to do cull in the sight of the Lord Such a bondman was Paul before his conuersion in al thinges and readily obeying sin And vnuoluntary when one sometime obeyes the will of this tyrant sin but it is vnwillingly Such a bondman was Paul in the estate of regeneration also all other Saints for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not as himselfe expounds it in the wordes sollowing Tim. Now shewe vs for what purposes God doeth still keepe his children in bondage seeing hee coulde at once haue giuen the 〈◊〉 perfect liberty Sil. First for abating their pride Secondly for stirring vs vp to feruent prayer Thirdly for keeping vs from sloathsulnesse hauing such an enemy within vs. Fourthly for manifesting Gods power in vpholding vs. Lastly for exercising mutuall charity and compassion in bearing and forgiuing and pittying comforting and strengthning one another Tim. Now shew vs what profit we are to make by the consideration of these things Sylas First all Gods children must take knowledge of their estate that though they are regenerate yet they are still carnall sold vnder sin both in regard of originall sin and actuall infirmities Secondly let them continually make faithfull prayers vnto God for the ayde of his grace for to maister the flesh Thirdly it behooueth them to be watchfull not onely hauing such an enemy as sin in their own bosome but through sinne the deuill ready to mingle himselfe with all their thoughts Fourthly let euery man suspect euery thing that commeth of himselfe least it smel and rellish of the flesh not easily approuing ought that is pleasing vnto him without serious and narrow examination Fiftly whensoeuer we are afflicted let vs know that there may be just cause giuen by vs though wee cannot see it and therefore forbeare to complaine of God Sixtly seeing regenerate men are so bound to sinne that they cannot vse that liberty of will which they haue by grace how much lesse is there any power of free will in men vnregenerate Lastly let the remeÌ„brance of our wofull captiuity cause vs to strlue and sigh after perfect liberty and in the meane space to walk watchfully and humbly both before God and men and in our owne eies for wee are like to captiues which after hard bondage haue some liberty yet in signe of captiuity carry an yron chaine or a fetter to clog them so are Gods best children freed as they beare stil the clog and chain of corruption for their better humbling and continuall exercise DIAL III. Verse 15. For I allow not that which I do for what I wold that I do not but what I hate that I do Tim. VVHat 〈◊〉 the purpose and drift of this Text Silas The Apostle Paul intendeth in his owne person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace the which he setteth forth by rehearsing three sharpe assaults like three strong fits of an Ague which his flesh and corruption did make against his minde being renued by the Spirit The first assault is that he found in himselfe two contrary grounds of his actions to wit Originall sinne still abiding in his nature and his regenerate wil wrestling like the two twins in Rebeccaes wombe the one made him hate God and do that which is euill the other caused him to hate euill and to will that which is good vnto verse 18. The second assault was that when his purpose and will was good it had no good effect but a quite repugnant and contrary effect verse 19 20. The third is that hee felt two contrary Lawes enforcing him the one vnto holinesse and life the other vnto sinne and death Verse 21 22 23. Tim. Tell vs now what is the Sum of this present Text Silas Thus much that though his heart being renued did abhorre all euill and approoue good things only yet through sinne dwelling in him he was violently drawne to those euill things which he abhorred from those good things which he allowed which proues his former complaint to be true for hee did thinges quite contrary to his iudgement and will through the force of flesh remaining haling and carrying awry Tim. What be the parts of this Text Silas Two First he generally propoundeth the strife betweene his will being good by grace and his nature remaining corrupt in the 15. verse Secondly hee doth more particularly and distinctly lay downe both the parts and members of this strife in verses 16 17. Tim. Now come to expound the words and tell vs what is heere meant by allowing I allow not Silas The word in the Originall Text is I know not which signifieth not onely thus much I allowe not or approue not but I hate abhorre and condemne as it is expounded in this verse But what I hate Tim. What doth he vnderstand by That which I do Silas Not a wicked life or any sin willingly committed and done wilfully against Conscience for Paul being conuerted neither did nor could do so but he meaneth first sinfull thoughtes and motions sweruing from the Law of God or defect in his loue towards God and men Secondly sinfull affections as anger enuy pride and such like Lastly some things done in outward actions repugnant to Gods will and his owne Tim. But vnder these words That which I do may wee not comprehend crimes notorious sinnes Silas We
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words 〈◊〉 Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
the sonnes of God which plainely shewes that their deliuerance is another thing then beeing brought to nothing euen a communicating with the sonnes of God in one part of their glory to wit in incorruption and immortality which the creature had by Creation and by naturall instinct still desires to recouer it as verse 22. Fourthly euery creature desireth it owne preseruation naturally and abhorreth destruction therefore it is not a bringing to nothing this deliuerance for the creature woulde neuer desire that that is against nature Fistly Peter in Acts third verse 22. speaketh of restoring not of men onely but of all other things Lastly the same Apostle Peter exhorts vs to liue without blame because there should be new heauens and new earth all this doth argue and strongly prooue that this deliuerance of the creature shall not be by a reduction into nothing but by an alteration into a better estate The restitution of the creature shall be like the resurrection from the dead but what shal be the particular properties workes and vses of all and euery creature after the last iudgement let no man enquire because it is not reuealed in the worde 〈◊〉 heere is place for that which Tertullian calleth a learned ignorance Tim. What profit is to be made of this trueth Silas First it serues to strengthen our faith concerning the certainty of heauenly glory because the naturall appetite of the creature after heauenly glory is not in vain Secondly it warneth the godly not to be troubled with the confusions and disorders of the world because one day God will bring all these thinges into better frame Thirdly it must call our hearts from the imoderate loue of money and other riches because these being no part of the world must be consumed burnt vp by the fire therefore it is a folly to loue them too much Fourthly it should stirre all men to endeuour earnestly newnes of life because if the creature cannot enioy glory vntil it be first cleansed and changed then much lesse we before we be purged and purified from our spots of sinne by continuall repentance Tim. What other Doctrine is to bee raised out of this 21. verse Silas This that the creature is vnder great misery vntil the time of restoring commeth Their misery standeth in two things the first is bondage in that they are driuen to serue wicked men diuels The second is corruption in that many liuing creatures perish for vs dayly and such as are without life shall bee dissolued and changed The reason heereof is first Gods decree appointing it to be so as the euent hath declared for nothing fals out in time which was not decreed before all times The second reason heereof is Mans sin for whose sake and vse as God created the world at first in perfection so when he being Lord of the creature transgressed the world was impaired and subdued to corruption through his disobedience As the primum mobile like a wheele dooth carry about in his motion all the other Spheares so the good euil condition of the creature dependeth vpon men Tim. But was this righteous in God to curse the Creature which sinned not Sil. Yea verily First because the onely will of God is the Soueraigne cause of all righteousnesse Secondly if ciuill Iustice of earthly Princes may without wrong punish traitors themselues and their children also much more rightfully may diuine Iustice for the treason of Adam curse the Creatures which were made for his sake Tim. What vse are we to make of this point Silas First it teacheth patience in afflictions for the godly shoulde not faint in their calamities seeing the creature quietly suffereth misery for their sake Secondly this should moue vs to abhor sin which is such a venomous thing in that it hath infected all creatures aboue vs about vs and beneath vs. Thirdly it must mooue vs to pitty the creature being liable and subiect vnto labour wearinesse yea and death for our sakes Lastly it reproueth the cruelty of such as sport themselues in the mutuall murdering of the creature the death and destruction whereof being a part of the curse for our sins wee may not make it our recreation Gods curse may not be sported with I mean it not of the lawfull sport by hawking hunting c. where the vse of the creature for sustentation of out life is sought after For all creatures giuen to man to vse may for his vse be killed yet with the least cruelty DIAL XXI Verse 22 23. For wee know that euery creature groaneth with vs also and trauaileth together vnto this present time not onely the creature but we also which haue the first fruits of the Spirit euen wee doe sigh in our selues waiting for the Redemption of our body Tim. VVHat doth this Scripture containe Silas It further prooues the certainety of heauenly glory by a double desire the one of Gods creatures verse 22. the other of Gods children verse 23. Tim. In what words is the desire of the Creature set downe Silas In two borrowed speeches the one of groaning together the other of trauailing in paine The former is taken from such as sigh and grone vnder a common burthen which is too heauy for them The other is takē from women which bring forth children with great sorrow and paine Tim. Is it meant that the creatures doe 〈◊〉 together with vs or one together with another Silas Though some take it that their groanes bee on our behalfe and for our cause crauing vengeance vpon the wicked our enemies and desiring liberty for vs yet because this sence doth crosse the beginning of the next verse wher he speaketh of our groning it is rather to be thought that the meaning of the apostle is that the creatures amongst themselues mutually doe with sorrow expect the end of their misery That this is so appeareth first by our owne sence for we doe see that the creatures are vnder vanity and made by the prouidence and commandement of God to serue our necessity Secondly by the word of God which teacheth vs plainely both the originall and end of their misery Tim. What are we to learne now out of this 22. verse Silas Matter of great comfort both for the creature and for so many as are Gods children which consisteth heerein that both their and our vanity and misery shall not onely haue an end but shall end ioyfully for as at the trauaile of a woman in the birth of a child there is ioy when a child is brought into the world so shall the conclusion of our misery be ioyfull and happy both to men and creatures Tim. But haue Gods children no other and surer ground of their deliuery from misery Silas Yes verily for their desire and hope of deliuerance is built vpon two firme grounds laide downe in the 23. verse The first is the sence and feeling of the guifts of the Holy Ghost for they haue the first fruits of
thinke ye of these wordes as Pharaoh liueth as thy soule liueth or verily verily Gen. 42. 15. 1 Sam. 17 55. Iohn 3 5 Silas They be earnest asseuerations affirming weightie things somewhat grauely and vehemently but are no Oathes Tim. Why doth Paul say I speake truth and lye not Silas This is spoken after the manner of the Hebrues who say one thing twice for plainnesse Also one may speak truth and yet lye the thing may be a truth which one speakes and yet he thinke it a lye This Paul disclaimes professing sincerity of mind as well as truth in his words he is no Equiuocator Tim. What other things do ye learne from hence Silas That though ones conscience bee a thousande witnesses euen a good conscience as well as an euil yet Christ and the Spirit are greater then the Conscience seeth more and further 1 Iohn 3 20. Again from hence we learne that a Christian may take a priuate oath lawfully though it be not before a Iudge or Magistrate Example heereof wee haue of Abrahams seruant Genef 24 3. of Rahab and the Spies Iosh. 2 12. and of Paul in this place it appeareth also by the nature and end of an Oath Heb. 6 16. but it is to bee done in graue and important cases and not in light and trifling thinges but when it behooues and concerneth Gods glorie and the saluation or some great good of our neighbor that some doubtfull thing should be confirmed with an oath Thus was the case heere it was necessary the Iewes shoulde know and beleeue that Paul had true and great sorrow for them least vpon suspition of his 〈◊〉 toward them they shoulde haue despised the Doctrine of saluation brought to them by his writing to their owne destruction and Gods dishonor therefore hee gaue an oath as a pledge of his truth Tim. What vse of this point Sil. It reproues such as take rash Oaths as prophane persons do Also such as refuse lawfull oathes priuate or publicke as the Anabaptists do Tim. May not one refuse to sweare rather then to lay ones hand on a Booke Silas No for that is nothing to the forme and substance of an Oath which is one among all Gods people but a circumstance and ceremony which is diuers in diuers Countries The Iewes laide theyr hand vnder the Thigh Genes 24 3. Also they lift vp their handes to heauen Tim. How is the greatnesse of his sorrow set forth Silas First by the measure of it it was great Secondly by the length of it it was continual Thirdly by the subiect of it it was in the heart Tim. What is meant by heauinesse Silas It is a griefe arising either from feare of some euill at hand or the seeling of some present euil vpon our selues or others as ioy is a sweete motion of the heart from hope of som future or sence of some present good And whereas he saith that his heauinesse was great he meaneth that his griefe was not small or ordinary slight or meane but very vehement and greeuous such as did sore vexe him Tim. What manner of sorrow is that he speaketh of Silas It signifies such a greefe and paine as woemen in trauell feele which of all bodily sorrows is most sharp and bitter such was the torment that Paul had in his minde for the Iewes Tim. But why doth he call this sorrow continuall Silas To shew that howsoeuer the paines of a woman end at the birth of a childe or shortly after yet hee in his sorrow could finde neither remedie meane nor end Tim. What Instructions may we gather from these wordes thus opened Silas First they teach vs that Gods children bee not stockes blockish and sencelesse Secondly that we ought to bee touched with a feeling one of anothers misery Thirdly that aboue all other miseries we are bound exceedingly to grieue for the vnbeleefe and destruction of others because that is the greatest euill and therefore it should most affect vs. Fourthly it is best knowne what loue we beare vnto others by our griefe for their harms For thus Paul seekes to confirme his great loue towards the Iewes by witnessing his great greefe which he conceiued for them Tim. What vse is to be made of this last instruction Silas It conuicteth such to be void of Christian charity as are not affected at the hurts and harmes of others especially at their spirituall dangers and miseries no griese no loue Tim. What was the 〈◊〉 of his heauinesse Silas His heart which is the sense both of life and affections which may put vs in mind that the sorrow which Paul had for the Iewes was most bitter and dangerous The reason heereof is because there is no sorrow like vnto that which presseth the heart for it doth by little and little quench the vitall spirits and oftentimes bringeth death with it if it be immoderate many haue suddenly dyed of hearts sorrow being extreame Tim. But what might be the cause of this extreame sorrow of the Apostle Silas The damnation of the Iewes for their vnbeleefe sake because they reiected the Gospell refused Christ as appeareth in that he wisheth himselfe to be separated from Christ for them it argues that they were separated from him else there had beene no cause of such a wish Tim. What is it to be separated from Christ Sil. To be remoued and put from the fauour of God from the saluation purchased by Christ from al hope of it and in a word to perish and bee condemned for euer For without Christ there can bee no grace of God no saluation no hope of being saued nothing but condemnation Tim. But did Paul well in praying for his owne damnation or whether was it his prayer that he might perish Silas The truth is Paul makes no such prayer and if he had he had sinned greatly in praying vnlawfully and vainely The reasons be first because his prayer had crossed the constant purpose of God and his owne certaine perswasion spoken of in the former Chapter Secondly Paul was not bound to preferre the saluation of the Iews before Christ and his grace Tim. If he did not make a prayer heere to bee cut off from Christ what then thinke you of it Silas The sence of the Apostles words is thus much that he could haue wished to be cut off from Christ and so to haue deliuered the Iewes from damnation by the losse of his owne saluation had it beene possible For the speech is conditionall if it might haue beene hee could haue wished to be damned for them that he being but one had rather perished then such a multitude Like vnto that speech of Dauid wishing that hee might haue dyed for his sonne Absolon which as it bewrayeth Dauids affection for his sonne so this sufficiently discouers Pauls exceeding great affection for the Iewes how great it was But as Dauid knew that his life could not redeem the death of his sonne being already dead so it fared with
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
verse 13. Therefore men doe beleeue with the heart to righteousnesse aud saluation pertaineth to such as confesse him Tim. What may we learne heereby that Paul prooueth his doctrine by testimony of Scripture Silas These lessons First that the Scripture is sufficient not onely to teach al needfull truths of godlinesse but to confirme and prooue it also Secondly that the word written is the infallible rule of al doctrines which are to bee deliuered vnto the Church for direction of faith or manners for in that Paul doth prooue and stablish all doctrines of Christianity by the Scripture alone not vsing any other testimony for that end Thence it followes that Scripture onely is the most certaine and vndeceiueable rule of all doctrines The reasons heereof bee first because God the author of all Scripture is most perfect in knowledge and of infinite wisedome therefore his word must needs containe a perfect rule direction whereby to iudge of doctrines Secondly our faith springs from Scripture alone Romanes 10 17. Therefore wee must beeleeue that onely for sound doctrine which can be drawne from the word of God written Tim. What vse of this doctrine Silas First it serues to admonish vs to try all things which is taught of any Ministers by the touchstone of the Scriptures as the Christians of Berea did Acts 17 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures but refusing all that is diuerse from it The ancient fathers and Doctours of the Church nay the Apostles submitted their sermons and writings to this tryall 1. Thes. 5 21. 1. John 4 1 2. As we like that Gold onely that will abide the touchstone so wee must holde onely such doctrines as agree with the word of God Secondly it confuteth the Papists which make vnwritten traditions to be a rule equal to holy Scriptures being indeed a leaden rule of deceit vncertaine and subiect to change and to falshoode and error yet they will haue them imbraced with like reuerence and affection as the holy Bible Tim. From whence is this first authority fetched Sil. Out of Esay Chapter 28 verse 16. Tim. Tell vs first what ye doe obserue in the manner of alleadging this authority and what ye note in the matter Silas Touching the manner the Apostle doth so alleadge the place of Esay as withal he doth interpret and expound it which is the best manner of alleadging scriptures so to cite them as to giue some light to them For whereas Esay said he indefinitely Paul writeth whosoeuer vniuersally to shew vs that an indefinite proposition is equipollent to an vniuersall Secondly Paul mentioneth the obiect of our faith in him that is Christ whereas Esay saide onely hee which beleeueth Thirdly in Esay it is written shall not make hast in Paul shall not be ashamed that is frustrate of his successe being deceiued of that they looked for which is a fruite and consequent of hast for such as are hasty and precipitant doc their businesse vntowardly and naughtily as Saul did when hee made hast to offer sacrifice before Samuel came wherein hee did greatly sinne and was thereby brought to shame As also Peter his precipitation caused shame to him whereas the true beleeuers without such shame shall obtaine forgiuenesse of sinne by Christ. Tim. What note ye in the matter of this sentence cited out of Esay Silas First that as the high cause to wit predestination or election is not restrained to the Iewes onely but powred out vpon all sorts of men as well as Iewes Rom. 9 29. so is faith the next cause equally giuen to all people without difference of nation whatsoeuer Secondly that the reason why many Iewes and others bee ashamed and confounded is for that they beleeue not because who-soeuer beleeueth shall not bee ashamed Thirdly that the true iustifying faith hath no other proper obiect but Christ Iesus and him as he is both dead quickened this is that brazen Serpent towards which our faith looketh Fourthly that Christ is very true God because we are bound to beleeue in him see Iohn 14 1. This confuteth the Arians denying Christs eternall and naturall diuinity Fiftly that the vniuersality of the promises of the Gospell are restrained and limited to beleeuers and to them also they be extended and to euery one of them and to none other there is an vniuersallity of beleeuers as there is of vnbeleeuers Tim. But the Iewes did appropriate the promises of God to themselues alone as the true and sole heires thereof Sil. They did so but vniustly for now vnder the Gospell howsoeuer before there was manifolde and great difference see Rom. 3 2. Also 9 4 5. there is no distinction but Iew and Gentile are al one For first they haue all neede of saluation all being sinners destitute of Gods grace and of the gift of true righteousnesse Esay 53 6. Rom. 3 23. Or if wee looke vnto the meritorious cause which is Christ in him all haue like intrest by Gods mercy Rom. 11 32. or the meanes whereby to be made partakers of Christ which is Faith a guift bestowed by God indifferently vpon the Iewes and Gentiles Gal. 3 8. Ephes. 2 17 18. Tim. In what sence is God saide to be Lord of all Silas Because hee is the common Creator of all who made both Iew and Gentile Secondly because he is the iustifier of all without respect of countrey euerie one which beleeueth in Christ shall haue righteousnesse before God who is one which doth iustifie the circumcision by Faith and the vncircumcision through faith Rom. 3 30. From whence it doth follow that God accepteth not persons Acts 10 30. so as to loue one the more because he is a Iew or the lesse because he is a Gentile but is of like affections to all the faithfull of what people or language soeuer as a Father is well affected vnto all his children which do well and a workeman to all his work made by him so is God good to all his people without distinction of place Therefore a Gentile though not circumcised yet if he haue faith he shall become righteous and liue for euer whereas an vnbeleeuing Iew shall be sent away vniustified though he be circumcised Tim. What is meant by this that God is good to all Silas That he is abundantly louing and kinde not to euery particular person without exception of any singular but to all men of all sorts for Riches signify plentifull goodnesse as Ephes. 2 4 7. and by all is often meant some of all kinds Countreyes and degrees as 1. Tim. 2 3. Rom. 11 32. Tim. What are we to learne from hence Silas Not that euery man and woman be elect called and iustified as some falsely collect from hence beeing the enemies of Gods grace sufficiently confuted from this place where the vniuersall particle all is limited to such as call vpon him which none do in truth but beleeuers onely but that
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.
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn 〈◊〉 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
and to become like a tottring wall or broken hedge for lacke of good lawes wise Gouernours the power of the sword c. For proofe heere of see Esay 2 2 3 4 5 6. c. which should preuaile with vs to moue vs to be thankefull to God both in word deed for that little strength that is left vnto vs least if we continue in our vnthankfulnesse and sinfull course we doe worthily thereby prouoke God to bowe our backs and strike through our loynes and strip vs of all our strength to become not only feeble stooping and crooked but fall downe flat till our enemies tread trample vpon vs as on myre and dirt in the streete If God did thus vnto Ierusalem and the Iewes which were great among the Nations euen his beloued people whom he had honoured with fame and renowne aboue all people yet if hee spared not them for their transgressions but made their strength to fall so as they were not able to rise vp Lamen 1 14 15 then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them Wherefore let vs speedily repent and turne to the Lord with all our hearts earnestly praying him to heale our Land which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs let vs beware least we giue God cause to take vp that complaint against vs which sometimes hee tooke vp against the Iewes by his Prophet Esay Chap. 57 verse 1. The righteous perisheth and no man considereth in his heart Tim. We haue heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the Iewes let vs heare what is to be saide touching the equity of these punishments how inst they be Silas That is pointed at and noted in the worde recompence in the end of the ninth verse whereby is signified a retaliation and requitall to the wicked Iewes that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them and especially had perfecuted Iesus the sonne of God giuing him vinigar to drinke and gall to eate to vexe him with all So it was but rightfull that God mete home the Iewes with their owne measure paying them with their owne coyne and for a recompence to them should strike them with blindnes for sinning against their knowledge and should make their most pleasant and prosperous things to proue bitter and dangerous and finally should turne their greatest strength to weakenesse and feeblenes because they had abused it vnto wickednesse Tim. What instructions are we to gather from hence Silas First that it is a righteous thing with God not onely to punish sinners but to proportionate the paine and make it like vnto the sinne as it were eye for eye tooth for tooth bloud for bloud spoyling for spoyling iudging for iudging c. Touching which thing looke more vpon Rom. 1 25 26. This ought to awake sinners which haue iniuried eyther God or man that by hearty repentance they may preuent and turne away Gods righteous recompence Secondly from this word recompence wee learne another lesson namely that blindnes and ignorance from God hath not the nature of sinne simply and onely but of a recompence when it is inflicted as a due requitall for former sinnes and in this respect sinne is from God as author to wit as sinne hath the condition of a recompence but not as it hath the quality of a trangressiō for so it proceeds from Sathans suggestion and mans corruption In sinnes mans euill worke in offending God by breaking the law must bee seuered in consideration and truth both from the good worke of God and his iudgement by punishing offences righteously which if Papists would confesse for they cannot but see it they would cease to slander vs Protestants by speaking and writing that wee make God the proper cause of sinne as it is sinne whereas wee teach that in sinne beside the anomia which is from man himselfe there is also antimisthia which is the proper worke of God Tim. We haue seene what is to be learned from the parts of this text is there not some thing to bee learned from it beeing wholly considered Silas Yes and namely thus much that sometime and in some causes and from some persons imprecations and curses be lawfull Tim. In whom be imprecations lawfull and towards whom in what causes things in what manner Silas First it is lawful in God himselfe the soueraigne and righteous author of blessings and curses Leuit. 26. Deut. 28. For God being himselfe most holy can neyther blesse nor cursse no otherwise but holily Also in the Prophets and Apostles which had the Spirit of Prophesie a warrant by a speciall calling to curse others it was in thē absolutely lawful so to do Thirdly in publicke persons as Magistrates Ministers and Parents it is lawfull conditionally that the cause of their curse be not priuate but publickly to wit Gods glory 2. that their affections be not partiall nor maliciously distempered with desire of reuenge Now for the persons towards whom imprecation must bee vsed they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse such as were Ananias Simon Magus Elmas the Sorcerer the Traitor Iudas the cruell persecuting Iewes Thirdly curses must bee vsed onely in such matters as do concern God or his church And fourthly not in those thinges that are eternall for no man without peculiar reuelation may pray for the damnation of any man but in things which are temporall so farre forth onely as they may tend to the saluation of the parties Finally as touching the manner curses are to be wished no otherwise then with this affection of the conuersion of others expressed or vnderstood if they belong vnto God or otherwise that they may be confounded Tim. Whereunto may the knowledge of this doctrine helpe and further Christians Silas First to reproue such as rashly out of spleene or choller do banne or curse either themselues or others their children or neighbours and secondly to warne them to take care of repenting for that which is past hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecations least besides the taking of the sacred name of GOD in vaine contrary to the third commandement they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths as it is threatned in that verie precept and as it hapned vnto one Charles Duke of Bourbon who was slaine with a Gun-shot in the assault of a Towne as hee had wished vnto himselfe and vnto one Henry an Earle of Schuartzbourgh who miserably perished being drowned in a Iakes according to his vsuall imprecations and vnto
two women in Germany whereof the one to get credite vnto her words did pray that if it were not true which she had spoken that she might neuer speake and she was made dumbe And the other out of choller praying that the diuell would take her sonne was presently possessed And lastly vnto the Iewes who by imprecation cursing themselues and their children Mat. 27 25. they do most wofully lie vnder it vnto this present houre which shold be of force to admonish all men to auoide prophane cursing for such as loue cursing shall bee cloathed with it and blessing shall be farre from them as it is written in one of the Psalmes DIAL IX Verse 11. I demaund then haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Tim. VVHat doth the Apostle now performe in these words and so following Silas Now he prepareth himselfe a way to exhort the beleeuing Gentiles to modesty not to insult ouer the cast-away Iewes and to comfort the vnbeleeuing abiect Iewes not to despaire for their fall as if they were neuer to rise and be restored And this he doth vnto verse 33. So as heere the Apostle setteth vpon the other two parts of the Chapter the one parenetical contayning exhortations vnto humility the other Propheticall fore telling the reuocation of the Iewes to theyr great comfort Tim. How doth Paul passe forwardes to this exhortatorie part Silas By a double Prolepsis or preoccupation where he meeteth with answereth two obiections which a peruerse cauilling Iewe might make against his former matter The first of them is in this 11. verse to this purpose What shall the reiected Iewe alwayes remaine in vnbeleefe and so perish Or hath God cast off so manie Iewes to this end that hee might vtterly destroy them This question ariseth out of the former part of the chapter wherein Paul had taught two things First that som Iewes then liuing were elect by grace and shall bee saued Secondly that the most part of them were left in vnbeleefe and should perish and be destroyed This latter part was proued by testimony of Scripture out of Esay and Dauid which told before that God would giue them the spirit of slumber and darken their eyes and lay a stumbling-blocke before them Heereupon one might say vnto Paul Did God this to the Iews that they might stumble and fall that is come to ytter ruine and destruction Which question doth not inquire into the intention of the wicked Iewes what they meant by refusing of Christ but into the ends of Gods counsell deliuering them to be hardned that they might be cast out from Christ and his saluation What God did respect heerein is now demanded Tim. What do we learne from this Obiection Silas That carnall reason thinketh mans destruction to be the onely and maine end of Gods reprobation as if a Tyrant should put out anothers eye and then lay a blocke in his way to make him stumble and fall that so he might dash himselfe in pieces Let vs not maruaile then if Gods counsell bee charged nowe with crueltie and in-iustice seeing it was to then euen in the Apostles time Tim. How doth the Apostle answer this obiection Silas Two wayes First negatiuely denying this false end of Gods counsell God forbid shewing that it was not their downfall which God intended Secondly affirmatiuely putting downe the true ends of the same as first the saluation of the Gentiles and secondly the conuersion of the Iewes by theyr example But rather c. Tim. What learne wee from the Apostles denying of the thing obiected Silas That though the perdition of the vnbeleeuing Iewes and other enemies of God bee the euents which followeth vpon their eternal reprobation for they cannot be saued whom God would not choose vnto saluation it is a thing decreed of God otherwise it could not bee yet it is not the end which God propounded onely or chiefly to himselfe or at all for it selfe My reasons be first it is against the nature of God that he being a most gracious creator should delight in the ouerthrow of his creature Secondly it is against the plaine worde of God which saith That he delighteth not in the death of a sinner Ezek. 18 31 31. God forbiddeth vnder a curse to lay a blocke in the way of the blind to make them stumble and fall therefore it cannot be that God should take pleasure in the stumbling and fall of the Iewes and to that end should blinde and harden them Tim. But Paul saith that God appointeth some to wrath 1 Thessal 5 9. and of olde ordaineth men vnto damnation Iude 4. Silas Destruction is no end of Gods counsell for it selfe and as it is such to wit the ruine and hurt of the creature but with relation to some other thing and as it hath in it respect of good to wit as it serueth to the manifestation of his high Iustice and of his power Rom. 9 22. For though there be a supreame good which is so good as at no hande it becommeth euill to wit GOD himselfe yet there is no extreame euill which hath not some consideration of good and so it is willed and ordained of God and none otherwise Tim. What Vse heereof Silas It cleares God of tyranny and vnrighteousnes and his Ministers from teaching him to be so when they teach his predestination to hang vpon his owne will as the Soueraigne cause before and beyond which there is no other therefore let iniquity stop her mouth and let God be confessed to be holy in his wayes Tim. Come now to the ends for which God reiected the Iew and tel vs what is meant by Gentiles Silas All people sauing the Iewes the worlde being diuided into Iew and Gentile Tim. What is meant by Saluation Sil. The doctrine which worketh faith vnto saluation or which calleth vnto saluation Tim. What is meant by fall Silas The losse of Christ his grace and glorie a most grieuous fall Tim. What is meant by ielousie Silas An enuy towards the Gentiles with an earnest desire and longing to be like them by recouering their lost estate Tim. What learne ye heereby Silas First seeing the ends of Gods decree touching the reprobating so many Iewes were so holy and good as the calling of the Gentiles and the receyuing in of the Iewes therefore his decree ought not to be blamed but extolled rather because it aimed at most woorthie markes Secondly we learne that out of things most euill God can draw much good As the vnbeleefe of the Iewes and their fall from saluation is a most grieuous euill yet by Gods prouidence there did spring out of it two very good things the vocation of the Gentiles and the conuersion of the Iewes which were not meerely executed by Gods bare permission as if hee onely suffered these things as a beholder or looker on whereas nothing
were accepted of God it was therfore because they beleeued and did his will Cain Esau Achab Iudas and others that haue beene reiected of God it hath bin because they reiected and refused his will As parents and masters accept such children best which striue to do their will so it is with God Tim. What profite may come to vs by the meditation of this doctrine Silas It must serue to stirre vp all good Christians more to loue and follow the will of God which is so good so holy so perfect Secondly it must warne all such men to looke to themselues and betimes to repent which care not either to know what his wil is or to gouerne or guide their wayes by it for the more excellent the will of God is the more iust and heauy will their condemnation bee which neglect it Thirdly it sharpely reproues such as make eyther their owne corrupt lusts or the sinfull customes or the examples of the times or commandements of men the patterne and rule of their conuersation Mat. 15 15. Lastly it confutes the Papists which charge the will of God with imperfection as if it were only giuen for such as are rude and not for the strong and perfecter men Also which equall to it and match with it apocryphal writings and traditions of the Church as things to be receiued with like affection and reuerence as the very perfect will of God it selse as Tridentine councel blasphemously hath decreed and written Heere also is an argument for the fulnesse aud perfection of Scriptures because in them onely is found the good acceptable and perfect will of God When I goe from the Scriptures who shall tell me what is the will of God saith one of the Fathers DIAL IIII. Verse 3. I say then through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand according to sobriety as God hath dealt to euery man the measure of faith Tim. VVHat is it that the Apostle doth now perform and how doth he proceede Silas The Apostle hauing already giuen vs his generall exhortation in the two former verses that we should serue God first by studying how to please and obey him by mortifying of our lusts And secondly by not studying how to frame our selues like the children of men he doth in this verse descend to particular duties whereof the first is an Apostolicall sanction or proposition touching the right vse of spirituall guifts and the due administration of ecclesiasticall functions vntill verse 〈◊〉 Tim. What is the summe of the speciall exhortation in this third verse contained Silas That no man carry himselfe proudly in respect of his guifts hauing an ouerweening opinion of himselfe as if he knew more then hee doth know but to thinke modestly of his owne knowledge and guifts and to apply them with discretion to the good of others according to the measure of them and the meaning of God the giuer which was not for ostentation and contention but for mutuall edification Tim. What be the parts of this present exhortation Silas They be two First the exhortation it selfe Secondly the explication with certaine reasons annexed to giue an edge to the exhortation The exhortation hath a preface and the matter The preface pointeth at Pauls Apostolicall authority enabling him to command and putteth on the Romanes and all other Christians a necessity to yeeld obedience The matter of the exhortation consists of two precepts First that we bee not arrogant presuming to vnderstand more then is meete or to be too wise Secondly to vnderstand according to sobrietie that is modestly to esteeme of our guifts the reasons are these First from the author because God is the giuer Secondly from the measure no one man hath all but each his portion Thirdly from the vniuersality of receiuers euery one hath his proper guift there is none which hath not his talent Fourthly from the nature of the guift it is no temporall but a spirituall guift therefore no man ought to be insolent to despise others but each to be content with his own grace and to vse it wel The cause which moued Paul to this exhortation was great emulation which burst out into contention the Iewes would be preferred before the Gentiles and the Gentiles despised the Iewes such as had more worthy guifts disdained their inferiors Tim. What things are to be obserued in Pauls preface Silas First that he giues not a counsell but a commandement for I say signifies as much as if hee had saide I bid I command I enioyne as the manner of the Latine is to put dico for iubeo so as this is no indifferent thing which men may doe or not but a necessary precept which may not at any hand be omitted without sinne We are further to marke that whereas the Ministers of Christ may sometimes speake mildely out of loue as in verse 1. so sometimes they may command precisely out of that power which Christ hath giuen as heere and 1. Tim. 6 17. 2. Tim. 4 1. The second thing to be noted is the vniuersality of this precept that it is to all and euery one it reacheth throughout to euery member or officer of the Church whatsoeuer his office or guift be there is none exempted be he high or low learned or vnlearned they are bound to submit themselues to this precept concerning humility in vsing rightly their guifts and offices If they be inferior persons and haue meane guifts they haue need of it for to keep them from enuying them which haue better If superiors and haue more excellent graces then they haue need of it to keepe them from pride and disdaining them which haue lesse Lastly whatsoeuer they bee they shall neuer turne their guifts to the profite of others and of publike good vnlesse they be modest and sober minded The next thing to be noted in this preface is that Paul doth bring foorth his Apostalicall calling and function to warrant his precept For grace in this place signifies neither the guift of holy eloquence or power in speech nor yet the guifts of wisedome as some thinke but by a Metonymie of the cause for the effect it is put for the Apostolicall vocation as also Rom. 1 7. and 15 15. which is therefore called grace because hee receiued it freely being put into this office when he thought not of it yea he was a blasphemer and persecutor of the Church Acts 9. 1. Tim. 1 19. And this he doth to shew hee was no intruder or ambitious vsurper which thrust in himselfe doing more then he might well doe in giuing precepts to Churches as also to draw the Romanes and in them all Christians to yeeld vnto the practise of this precept with all good reuerence and submission that they be not found to striue and fight against the Lord Iesus speaking to vs by the Apostle Paul whome to hearken
cohere and agree with the former Silas In the next three precepts two hinderances of mutuall concorde are remoued and one furtherance thervnto is commended The first hinderance is pride that is to say when in disdaine of others whom we doe not take to be so good as our selues wee haue too lofty a conceite of our owne guifts and sufficiency and out of a haughtinesse of minde do aspire to higher place and matters then wee are made or 〈◊〉 for this is to bee high minded euen to beare a Iosty heart and to aspire in our mindes to high things which bee aboue our capacity and calling Hence is pride in Latine called Superbia euen as one would say Superire alies and in Greek hypsilophronia that is Iosty mindednesse when men looke on high matters out of a great conceite of their owne strength with despising of others Of this disease was Absolon sick when he ambitiously aspired to his Fathers kingdome and the Pharisie in the Gospell Luke 18. when out of too great opinion of his owne merits he disdained the poor Publican yea the two Apostles of our Sauiour Iames and Iohn were somewhat infected with this disease when they stroue to bee greater then their fellow Apostles There were sundry such high-minded persons both in the Church of 〈◊〉 and of the Romanes who were too much lifted vp with a conceite of their owne Learning and of the magnificence of their Cittie being the Lady and Mistris of the whole worlde and seate of the Empire Hence it is that the Apostle so much beateth downe pride both heere and in the third verse of this Chapter and in the eleaueuth Chapter verses 18 20. For he saw the beleeuing Romanes to bee lifted vp against the deiected Iewes whence much dissention followed and therefore desires them not to be highminded but were Paule aliue now to see the pride of Rome in Popes and Prelates both spiritual and bodily pride oh how would he thunder against it Tim. What is the other lette that hinders concorde amongst Christians Silas Arrogancy to be wise in our selues that is to haue an ouerweening conceit of a mans owne wisedom this is the very roore and first cause of pride and bringeth 〈◊〉 〈◊〉 effects as first it causeth men to set at nought the counsels of others and to thinke them sufficient for themselues whereas God hath compassed vs with many imperfections that wee might one haue neede of another as it is in the members of one naturall body No man seeth all and as our English Proueibe is Two eyes see better then one Experience also teacheth vs that the simple may giue counsell to the wisest as Iethro did to Moses Deut. 18. Abigail did to Dauid 1 Sam. 25 25. and thus hath God ordained it for the best preseruation of loue and concord as also to nourish humility and to kill pride Secondly such as bee wise in themselues turne their wisedome altogether to their owne profit and not vnto the good of others contrary to that of the Apostle Cbarity seeketh not her owne things 1 Cor. 13 5. Thirdly such regard not the will and pleasure of GOD which is true wisedome indeede contenting themselues with worldlie wisedome which is foolishnesse with God 1 Cor. 3 19. Such men as they do not consult with God in his worde so they do not ascribe the praise of their wisedom to God the author of their wisedome but to their owne wit and industry Lastly this arrogancy and outreaching opinion of our owne wisedome is by long experience proued to bee the mother of error of all sorts whether in doctrine or worship or common conuersation for on the one side the cause why men giue ouer themselues to grosse sinnes in their liues and actions is this that in arrogancie of spirite they hold scorne to be taught and admonished of others they know as much as any man can tell them and let men meddle with themselues Such as these God deliuers ouer to a reprobate minde and to great euils as is plain in the example of Cain and 〈◊〉 So on the other side whence commeth it that diuers men haue deuised newe opinions in Doctrines and new worship in practise of religion but for that not resting in the plaine and simple truth of Scripture they take themselues to see more then other men yea to be wiser then God himselfe see 1 Tim. 6 3 4. Vainglory or 〈◊〉 lucre 〈◊〉 heresies Augustine Hence do arise rents and diuisions in Gods Church betweene Teacher Teacher Pastor and Flocke to the great disturbance of peace and concord Tim. What thing is that which is such a furtherance vnto concord Silas Humility when we condescend to men of lowe estate or submit our selues to the lowly or humble These words if we vnderstand them of the persons which bee lowly and humbled then the meaning is that wee must apply our selues to persons of lowe degree descending to their basenesse as if we were base with them not despising their company but liuing humbly with those that are humble consenting with them louing them imitating their humblenesse but if we referre lowlie vnto things rather then vnto persons as the opposition betweene high and lowe thinges will beare this sence then the meaning is that we must not refuse the meanest and basest seruice to do good vnto others after the example of Iesus who washt his Apostles feete Iohn 13. But the best way is vnder this worde to comprehend both things and persons that for charity and concorde sake we should embrace humble persons base things out of a lowly minde in imitation of our Saulour who conuersed with Publicans and sinners Luke 15. See Phil. 2. 5 6 7 8 c. and abased himselfe vnto most shameful things out of loue to vs Phil. 2 7 8. Tim. Proceed to the next precept and tell vs what is meant by recompensing euill for euill Silas By euils heere are meant wrongs and iniuries which we are commanded to suffer patiently and not to requite thē It is like that precept of Christ Mat. 5 39. It is a corruption of our nature that we are prone to returne wrong for wrong one ill turne for another and men thinke they haue a goodly pretence for it because others began with them and prouoked them but the truth is that whereas it is no small sinne to infer and do hurt to another in his person name or goods by word or deede secretly or openly for such doe offend first against God forbidding wrong doing Secondly against charity which doth no euil to her neighbor 1 Cor. 13 5. Thirdly against Iustice which measures right to euerie man and condemnes all iniuries yet to referre and requite one euill with another is a farre greater sinne not onely because they do adde sinne to sinne but for that a man may do a hurt suddenly and vnaduisedly not perceiuing that he doth euill but offending through ignorance or ouersight whereas they that recompence euill
be feared for good workes but for euill Wilt thou then be without feare of the power Do well so shalt thou haue praise of the same For he is the Minister of God for thy good Tim. VVHat is the purpose of the Apostle in this text Silas To perswade subiection to Magistrates which he doth by a new Argument 〈◊〉 fine from a twofold end of powers which were ordained of GOD First for the punishment of the euill or to restrain wickednesse Secondly for the praise of wel-dooers or to cherish and protect vertuous and obedient subiects Because he had threatned iudgement to such as disobey he therefore first beginneth with the former end and then proceeds vnto the latter which hee amplifieth being of more waight then the other whereunto hee returneth in the end of the fourth verse Tim. Expound the words and tell vs what is meant by Rulers and by good and euill workes Silas Rulers or Princes and chief Leaders Archontes is the same with powers which name is giuen to Magistrates to denote their might and this of Princes to signifie their preheminence and excellency aboue others which are vnder them and as before he meant all high low middle priuate and publicke so heere like wise by good and euill workes are vnderstood not works which bee such Theologically as a Diuine woulde speake of workes who calleth them good which being commanded of God are done in the faith of Christs name vnto Gods glory and them euill which come not of Faith or be forbidden in the Law But ciuilly good or euill that is vertuous or vicious actions as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue Workes done according or against humane Lawes either naturall and common to all or nationall and positiue bee heere named good and euill workes Tim. How become Rulers a terror feare to euill workes Silas In respect of punishment whereof there be diuers kindes first in words rebukes or threatnings Secondly in deeds as stockes imprisonment banishment pecuniary mulcts and corporall paines as whipping losse of members and limme of good and life all which be painefull and dreadfull striking a terror both into good men to hold them in the course of obedience and into euill men to draw them from disobedience Tim. But how can any feare be to workes eyther good or euill Silas True euill workes doe not feare but by reason of euill workes men are caused to feare or terror belongs to men which doe euill workes by a metonymie are heere put for the workers or doers of them Tim. What doctrines doe arise from the wordes thus opened Silas First that such as liue well and obediently to good lawes neede not to bee affraide of Magistrates or of his punishments threatned by lawes The truth is good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents Prouer. 24 21. Rom. 12 7. But a perplexed and seruile terror pertaineth not to them this is the benefit of their obedience to good lawes to enfree their mindes from such a feare as malefactors haue whose feare is a continuall tormentor and to make Rulers not terrible but amiable to them yet feare of punishment is not profitable for them Secondly we learne that if vile persons be punished for their disobedience and disorder they haue cause to blame themselues and their ill doings but may not accuse the Ruler of the harmes which they suffer for all men by light of nature doe know that to euill deeds euill and paine is due and that society of men could not continue where rewards be not giuen after mens deserts Therefore if they runne into known crimes and haue demerited punishment for disobedient resisting Rulers they must thanke themselues and acquite the Ruler who doth but that which is equall and iust to maintaine lawes and publike peace and to bridle the enemies thereof Thirdly hence Magistrates may learne the bounds of their power which is not indifferently to terrifie all good and euill or to winke at offendors and afflict well-doers For this is the abuse of power and they which doe thus shall purchase iudgement to themselues from the hand of supreame power who is terrible euen to earthly powers if they abuse their office by beating the iust or bearing with the vniust For it is equally abhomination vnto God to condemne an innocent or to absolue and iustifie the wicked to whom the Ruler must bee terrible Hence it followes that sithence Rulers must suppresse euill dooers they must be men of courage because euill men with their malice haue both might and friends oftentimes Hence they are called oppressors Psalme 72. 3. and lob 29 17. Also that in Rulers there is required diligence in searching and iudgement in discerning of mens persons and causes which come before them to be able to know who doe well according to right and law and who doe ill contrary to equity and honesty and what penalties belong to seuerall offences which are brought to their hearing and examination Tim. But if the Rulers be fearefull and breed terror will not this cause them to bee hated and abhorred for men hate whom they feare and what is such an enemy to vertue as feare or such a spurre to wickednesse Silas The Apostle meeteth with this exception and giueth a good remedy to expell terror of Rulers out of al mens minds namely a study and care of doing such works as are agreeable to good lawes established such shall bee so farre off from terror or expecting punishment from Rulers as contrarily they shall receiue praise from them Tim. What is heere to be vnderstood by praises Silas Euen all that good which from Magistrates is due vnto honest subiects for that is called good in the next verse which is heere called praise also praise being opposed to terror and reuenge shewes that vnder it is comprehended freedome from condemnation and punishment absolution from crimes falsely obiected approbation of their obedience with some publike reward and recompence for their encouragement and for exciting others to duty moreouer defence and protection quiet possession of life goods estate and finally praise and commendation all this is contained vnder praise and is the fruite of subiection Tim. But it often happens that obedient good subiects doe misse of all these and meete with the quite contrary Silas That is a fault not in the powers but in the persons which abuse the power againe Paul sets downe not alwaies what is done by Rulers but what should be done Lastly if well doers misse praise from men they are sure to haue it from God and euill Rulers when they doe not praise good men causally by giuing them their due commendations yet they do it occasionly whilst by punishing good men vniustly they minister occasion to them to shew forth their patience to their praise and glory Power to hurt is giuen to diuels and wicked men that the
patiēce of good men may be proued to their praise Tim. What is our lesson from hence Silas That praise and all good is due from the Magistrate vnto such as doe well the reason heereof is that which followes in verse 4. The Magistrate is the minister of God to them that doe well that is hee serueth God by commanding good and forbidding euill things touching faith and manners Tim. Of what good doth the Apostle speake Sil. Both natural good for the preseruation of life to thēselues and others and morall good to keepe men frō vice in the exercise of vertue and ciuil good by maintaining their estate and liberty and spirituall good by making lawes for religion against idolatry by vpholding preaching and preachers the right vse of Sacraments maintaining schooles vniuersities with professors for religiō is our chief good the care wheroflies on the powers ciuil who be the preseruers of both the Tables of the Lawe whereof is a precept Deut. 17 18 19. Tim. In what sence is the magistrate cald the minister of God Silas First because they are ordained of God Secondly set ouer vs by God Thirdly they are Gods in earth to exercise his iudgements Fourthly in Gods behalf in his stead in his name and by his power and authoritie they reward the righteous and punish the euill as well concerning Religion as Iustice as the Kings of Iuda did defend publicke peace and honesty discipline and good order so as God may be serued and the tranquillitie of the State preserued Tim. But wherein do Pastors differ from Magistrates for they are also called Gods Ministers Silas They haue onely one beginning to wit God and one end the good of the people but they differ in the obiect which is the soule and diuine thinges for the Preacher but body and goods for the ruler and in the meanes which be externall force in the Ruler but instructions and exhortations and ecclesiastical discipline in the Preacher Tim. What Vse of this instruction that rulers are appointed for the praise and great good of the people Silas It is a great spurre to subiection to heare that such as do well shall receiue praise and so much good for all men do desire good things and couet to be well spoken of Secondly it reprooues such Rulers as look to their owne priuate ends and not to the publicke good such as waste the common treasure spoile and waste the subiects neglect the obseruation of good Lawes the encouragement of vertuously disposed persons giuing heart by remission and conniuence to the euill and disheartning the good Thirdly it admonisheth al rulers with all care and conscience to aunswere their high authority as they are Gods Ministers so to do Gods will and to approue their doings to God to seeke his honor in their office remembring that to him they must render account and aboue all to vphold the purity of doctrine and diuine worship after the examples of Ioshua Dauid Iosiah Iehosaphat Ezekiah and other godly Emperours and Kings Lastly it must prouoke vs to the greater reuerence towards them being Gods officers and Vicegerents in respecting louing obeying them for Gods sake we must declare our reuerence loue and obedience to God himselfe DIAL IIII. Verse 4. But if thou doe that which is euill be afraide for he beareth not the sword in vaine for he is the Minister of God to take vengeance on him that doth euill Tim. WHat is contained in these words Silas The second and latter end or vse for which Rulers were appointed of God for the punishment of euill doers as Peter stileth it 1. Pet. 2 13. From whence the Apostle argueth thus to cōfirme the principall matter in hand touching subiection We ought willingly not for feare onely be subiect to them which are helpfull to all mankinde This proposition is not expressed but vnderstoode But Powers or rulers are beneficiall to mankinde not onely for praising and defending the good but for brideling and punishing the euill verse 3 and 4. Therefore not for feare of wrath onely bvt for conscience sake we ought to obey them verse 5. for it is against conscience to resist grieue such benefactors as gouernors be The proofe of the assumption or minor is because to powers is giuen authority to beare and vse the sword both for protecting the innocent by lawfull warres and reuenging the malefactor by corporall paines and death if neede bee This power was granted to man Genes 9 5. And afterwards oftentimes confirmed in Exodus and Deuteronomie Tim. Come to the words and interprete them Silas By doing euill is meant trespasses and crimes committed against positiue and politick lawes For there are many euil deeds sorbiden in Gods law which Magistrates can take no knowledge of or cannot call vnto an account to punish as euill thoughtes and manie totten words and vaine actions therefore criminall and capitall faults be meant They which be guilty of such may well be affraide of powers for they haue power to strike for such deeds Tim. What is our lesson from hence Silas That innocent persons are dreadlesse and bold but breakers of Gods Law do go and liue in continuall terror as Theeues murtherers traitors dare not looke out The reason is because innocency is as a bulwarke and fortresse to the good and the Lawes also powers are for their safegard whereas the guilt of an euil conscience is as a tormentor to the euill doer who knoweth powers and lawes to be ordained for scourging and curbing them Hence it is that the wicked and disobedient liuers do feare and flie and hide their heades and seeke the darknesse to couer them as Cain did as with vs Fellons and Malefactors do when guiltlesse persons are fearlesse and confident and shunne not the light because they haue not done euill against lawes The three seruants of God being conuented before the King and sore threatned saide O King we are not affraide to answer thee Dan. 3 16. Iohn and Peter Acts 4 13. being broght before the Rulers so stoutly answered out of the goodnesse of their cause and conscience as the Elders and Priests admired to see vnlettered men so bold whereas euill men commonly shake and tremble in the presence of the Magistrate and look pale as if death were in their faces because guilt is in their conscience This serues to be a notable spur to subiection to cause vs to walk obediently towards Rulers in all ready subiection to Lawes and orders well established for publicke good that wee may enioy that freedome from perplexed slauish feare which as a Ghost or fiend doth follow euill doers to disquiet and vexe them liuing in continual feare and dread of the sword and seuerity of Iustice. Tim. What is meant heere by the Sword and in what sense is it saide not to be borne in vaine Sias This is not spoken of an ecclesiasticall or spirituall sword which is by the hands of God himselfe put into
Rulers they shall not lacke Gods assistance and protection see Ioshua 1 5 6 7. If kings will maintaine their Iudges Sheriffes Iustices and these doe beare out their vnder-Officers doing but their duties yea to the punishing of such as resist or make rescues How can it bee that God should cast off the care and defence of his Ministers and seruants executing but his iudgements he will certainly be a shield and a bucklet to such shields of the earth so the Psalmist calles Rulers as be found vpright and valiant DIAL V. Verses 5 6 7. Wherefore yee must bee subiect not onely for wrath but for conscience sake For this cause yee pay also tribute for they are Gods ministers applying themselues for the same thing giue to all men therefore their duty c. Tim. VVHat be the contents of this text Silas It containeth a conclusion of the former exhortation touching subiection vnto Magistrates wherin we are to obserue these three things First a repetition of two maine arguments the former à metu poenae because of wrath The second à metu Dei for conscience sake that is least wee hurt our conscience by offending God who sets Rulers ouer vs and commands vs to obey them The second part is an addition of two new arguments first from necessity yee must bee subiect the second from cquity render to euery man his due this is regula aequitatis iuris The third and last member of the texte is an enumeration of the parts of subiection which bee these foure 1. feare 2. honour 3. tribute 4. custome Of the last two there are two reasons yeelded in the texte why they ought to be paide fust à testimonio because they bee secret witnesses of subiection for this cause ye pay tribute Secondly ab honesto because it is an honest thing to giue recompence to the Magistrate for his labour and paines applying themselues to this purpose Tim. Let vs proceede to the words and tell vs what is here meant by wrath and for conscience sake Silas Wrath signifies that punishment or reuenge mentioned verse 4. because it proceeds from the wrath or an ger both of God and the Magistrate which because men can no otherwise auoide then by subiection therfore heere is the necessity of subiection But especially for conscience sake which words haue sundry interpretations all true but not all fit to the text Some by conscience vnderstand the light of naturall reason which teacheth vs to reder euery man his due as Liranus Or the conscience of such sinnes as disobedient persons may fall into through their disobedience as Tolet thinketh Or the conscience of other men that it bee not hurt by example of our obstinacy against Rulers as Erasmus Or the conscience of such benefits as we receiue by the meanes of Rulers whereof in verse 4. Or thus it is against conscience to resist such Benefactors as protect the good and punish the euill dooer as Chrysostome Or the pricke that doth 〈◊〉 the conscience of rebellious persons Now there bee two things which doe like furies sting the conscience of such First the contempt of the good ordinance of God Secondly ingratitude towards Rulerss which made all mankinde beholden to them Thus Peter Martyr but Maister Beza and Piscator do interprete it De metu Dei conscientia praecepti because God hath ordained Rulers and commanded subiection therefore wee cannot with a good conscience despise or resist them Albeit I woulde not willingly cast off any of these interpretations yet for diuers circumstances of the text I doe rather encline to that of Chrysostom and this last of Maister Beza as the rightest and fittest because hee had spoken of Gods ordinance and the good vse of Rulers in regard whereof there is conscience to be made of subiection to the Magistrate Tim. Let vs now heare what Doctrines arise from the words thus opened Silas That to giue subiection to Rulers is no indifferent thing to bee done at our pleasure as a thing at our owne election we are bound to be subiect as either we will escape punishment or keepe our conscience vnto Godward vnspotted If we be not subiect wee incurre Gods wrath we make shipwrack of a good conscience two of the greatest euils and therefore we must needes be subiect by which meanes wee shall enioy Gods fauour and the peace of a good conscience which are two of the chiefest good things Secondly were we sure to auoyde both the wrath of God and the punnishment of the rulers yet we ought to be subiect vnto them that we may preserue an vncorrupt conscience which is a farre greater benefit then to auoide corporall paine Thirdly our externall obedience is not sufficient vnlesse it bee ioyned with subiection of conscience not to speake euill with our tongues nor with our handes to resist the Magistrate is then a Christian action when in our conscience we reuerence rulers As this reprooues such people that are subiect not in singlenesse of heart but with eye-subiection so it exhorts vs in performing subiection not to set our members aworke onely but to do our duty to superiors of conscience to God otherwise there may be fruite of our subiection vnto Rulers but none to our selues before God Tim. But may it be rightly collected from this text that the Lawes of men do as truely absolutely and 〈◊〉 binde our conscience as do the Lawes of God Silas No verily this is the prerogatiue of God that he is alone the Lawgiuer to the conscience Iam. 2. There is one Law-giuer euen God God alone is the Lord of the Conscience 1. for he made it 2. he gouernes it 3. he alone is able to saue or destroy it for breach of his laws and therefore his lawes haue absolute and proper power to binde the conscience of such as breake them to sinne and damnation Wheras mens Lawes do binde our conscience it is not through any power of themselues but by vertue of Gods Law commanding vs to bee subiect vnto them and of the things commanded being agreeable to diuine Lawes Secondly if mens Lawes should properly binde as they be mans then the Midwiues disobeying Pharaoh Exod. 1. and the three Hebrues disobeying 〈◊〉 about falling down to the Image Dan. 3. had sinned against Conscience whereas their example is in Scripture commended for our imitation Also then Peter Iames and Iohn had not giuen a sound answere vnto the Rulers forbidding them to preach saying It is better to obey God then men Thirdly both the Ministers and the people of Christ should be equally bound to studie humane Lawes as diuine which were an absurde thing also then humane Lawes should be as perfect as diuine whereunto as nothing is to be added so nothing is to bee taken therefrom Lastly there being no Tribunall seate sauing that of God in heauen higher and greater then that Tribunall which is set vp in our conscience on earth If the Law of man as it is of
Silas That it is the part and duty of such as haue better profited to be very carefull to helpe tollerate and restore the weaker as in the bodye the better and more worthy members doe guide and succour the more feeble and in the 〈◊〉 the greater lights lend shine vnto the stars in a family the elder nourish and cherish the yonger thus it ought to be in Gods house as we are commanded Gal. 6 1. Rom. 15 1. As Christ hath giuen an example in his owne person Rom. 15 2. The reason is the communion of Saints each hath a right in common both in the benefits of Christ and each in others gifts as fellow members Tim. What is the vse to be made of this doctrine Silas It reproues the proude which disdaine their inferiors secondly such as instead of bearing with and building vp doe by subtle questions and contentious disputes labour to discourage and pull downe therefore wee are willed to take heed and auoide such vaine brablers 1. Tim. 6 4. 2. Tim. 2 23. Titus 3 9. and heere for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull yet in all idle 〈◊〉 and quarrelsome disputes to shew wit and to striue for victory there is no charity or edification much pride bitternesse and wrath whence issueth much offence and pertuibation Tim. In the second verse which layeth downe one instance about which the Christians stroue together giue vs first the meaning of the words and then the doctrine Silas By beleeuing is meant no more but knowledge or assent being perswaded see verse 14. It is set against ignorance denyall and doubting By all things is meant meates of all kindes eyther allowed by the law of Moses or prohibited That in the end of eating hearbs would bee vnderstood comparatiuely that these weake ones had rather eate hearbes then offend their conscience by eating things offered to Idols or flesh forbidden in Moses law The summe wherofis thus much whereas there were two sorts of Christians in the Church of Rome some more some lesse skilfull in the Gospell the former thought all kindes of meates to bee lawfull the other would not doe so but chuse to eate hearbes rather then some kinde of flesh Tim. What is our doctrine from hence Silas That the Church of God is sometimes diuided about small and light things which are besides the foundation who is ignorant what iarres and stirres were betweene the Easterne and Westerne Churches in Victors time and all about keeping of Easter day also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened of late at home what hot contentions about Crosse Surplice and ceremonies like this at Rome for meates and dayes but that these once had the expresse commandement of God The reason heereof is mans infirmity which cannot endure to bee crossed in our opinions to which wee are too much wedded Secondly Sathans malice delighting in the contention of brethren being much for his owne aduantage and to the hurt of Christs kingdome for a house diuided cannot stād Lastly Gods righteous prouidence ordering and disposing both humane weakenesse and Sathans rage to the tryall of his Children and manifestation of hypocrites Tim. What vse heereof Silas It must warne al not to thinke such things strange when they happen or absolutely to condemne that Church where such dissentions be which rather is a signe of a true Church whose portion is to be exercised with intestine debates Mathew 10 34 35. Also to bee watchfull and stand on our guard that wee bee not drawne into strife by ouerweening or pride in opinion as many good men haue beene ouertaken Tim. Concerning the effects of those contentions at Rome in 〈◊〉 and setting at nought of the weake and their condemning of the strong verse 3. What are the lessons to bee learned and practised of vs Silas Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached did despise and deride others which yet sawe not the abolishing of the Leuiticall and Legall rites wee learne that knowledge separated from loue is daungerous For by our owne corruption and fraile nature spirituall pride will creepe in if we do not looke well to it and make vs set light and account as nothing all who thinke not as we do 1 Cor. 8 1. Knowledge puffeth vp As in earthly things such as haue a faculty or any cunning are apt to be lifted vp by it and to scorne others which haue not the like so it is in spirituall respectes commonly such as see more then others disdaine others in comparison of themselues which ought not to be so because all wee haue is borrowed and it is none of ours As if a Stage player should bee proude for his hyred attire Also if wee excell others in some things others may excel vs in better things and we may al confesse with Augustine In holy Scriptures there be saith he more things which I know not then they be which I do know Again learne moreouer that ignoraunce makes men rash to iudge and condemne others Ignorant persons censure others verie headily which doe differ from them and doe condemne euery thing they cannot reach vnto As heere the Iewes weake in 〈◊〉 accounted the beleeuing Gentiles which vsed their liberty in meates and daies violaters of Moses rebels vnto God gluttons giuen to their belly c. Let this kindle in vs a great detestation of ignoraunce not onely because it is a part of the diuels Image a prop of his kingdome a transgression of the first Commaundement requiring the knowledge of the true God without which we cannot loue or feare or trust in him Also it is a darkenesse of the mind leading vs to the darknesse of hell being the roote and mother of errour and manie sinnes for the blinde eates many a flye as it is written Ye do erre because ye know not the Scriptures Math. 22 29. But euen for this cause let vs so much the more hate it for that it makes vs hasty in condemning vncharitable in iudging and precipitant in our censures touching men and matters which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ Math. 7 1 2. Finally seeing of contention there comes such euil fruits as mutuall contempt and harde censures let vs beware how we entertaine any occasion of strife especiallie in causes of Faith and Religion For whereas all contention is like worme-wood euen a bitter thing and bringeth foorth bitter fruites yet diuision in matters of doctrine is most violent and sharpe Therefore Ere the strise bee medled withall it is good to cease and leaue off as Salomon in his Prouerbes counselleth vppon this reason because none knoweth what wil be the end of it This may not be forgotten that for indifferent things the knot of Brother-hood is not to bee dissolued nor communion forsaken yea although some bee so transported with a strong affection to them as to holde
of two sorts of persons First of our infirme and weake Brethren who not knowing but that Moses Lawes touching certaine meates prohibited and difference of dayes were still in force might by the vndue vntimely vse of this liberty by such as had better instruction and knew that Iesus in his death had abolished those Leuitical shadows be brought to mislike Christ and his Gospell as contrary to Moses and to open their mouths to reproach this Christian liberty taught by the Gospell and so to fal off againe from the Faith which they had before submitted vnto Secondly by strangers who were without the Church and might say Lo these are the Christians they cannot agree one holds one thing another the contrarie what concord is this what a Religion is this As our Papists by our home diuisions take occasions to blaspheme our Religion forgetting their own domesticall contentions in more and waightier mttters See M. Doctor Halles Booke intituled the Peace of Rome which is nothing lesse then at vnity in it selfe yet vpbraids diuision to vs. Tim. What may we learne from hence Silas This teacheth that Christian liberty is a blessing seeing it enfreeth vs from the yoake and bondage of ceremonies therefore we owe thankes to God for it that we may freely and lawfully feed on such creatures as Salomon in all his glory might not touch without sin Secondly such as do striue and differ about things indifferent do open and loose the tongues of friends and enemies to reproach our good and our Gospell and our God Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah DIAL VII Verse 17. For the kingdom of God is not meates drinks but righteousnesse peace and ioy in the holy Ghost Tim. VVHat containes this Text Silas A new argument to disswade the strong from striuing about the vse of meats and such things to the offence of the weake The argument is more forcible then any of the former It is this the kingdome of Heauen stands not in these indifferent things therefore wee may not with the scandall and destruction of our Brethren contend about them In which reason the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the strong as if they had beene too eager and earnest in these externall matters placing piety and pleasing of God in them as if all our good and happinesse had depended on them not so saith Paul the kingdom consisteth in more waightie things as righteousnes peace and ioy in the Spirit and not in such outward indiffrent matters as meates and dayes and the like which in no whit appertaine to Gods worship and mans saluation The parts of this 17. verse bee two the one affirmatiue the other negatiue In this latter it is denied that the kingdome of God is meate and drinke in the other it is affirmed that it is in righteousnesse peace and ioy The holy Ghost who as an efficient cause distinguisheth worldly righteousnesse peace and ioy from that which is both Religious and Christian comming not of the Flesh but from the Spirit being in spirituall not carnall things and therefore the fit and meete matter of the Kingdome of GOD which consisteth not of this world Tim. Interprete the words what signifies the Kingdome of God Silas Amongst sundrie acceptions there bee two especially whereof I now make vse First the estate of grace whereby Christraigneth in our hearts by his Spirite this is called Kingdome because it is the enterance into and the way vnto the Kingdome aboue Secondly Kingdome signifieth the estate of glorie and blisse in heauen where because God shall fully reigne in his Saints and immediately not as heere vnperfect and by meanes of the word therefore it is tearmed also and more cheefly the Kingdom of God I see nothing against it why the Text may not bee expounded in both these sences without wrong to phrase or circumstance or scope For following the first sence putting kingdome for that grace whereby we are reconciled to God or able to please him then the meaning is that since there is no necessity of meates to this purpose as to bring vs to Gods fauour and make vs acceptable to him 1 Cor. 8 8. which teacheth that meates nor drinkes make vs neither more nor lesse acceptable vnto God therefore there ought to be no difference about them to the scandall one of another especially if wee embrace the latter sence our saluation is neither hindred nor furthred by meates and drinkes therefore a folly it is to contend about these things which shall not bee necessarie in the kingdome of heauen as one saith nor of any vse in our celestial conuersation as Origen writeth nor the things that must bring vs to heauen as Chrysostom speaks nor the cause of our reigning there There is a Synecdoche in these tearmes of meates and drinkes for they are put for all other things of a middle Nature whatsoeuer they be they do no whit at al belong to Gods worship now or mans felicity heereafter being simply considered in themselues Tim. What are the Doctrines to bee learned out of the first part of this verse thus opened Silas Euen this that things that be indifferent are of no necessity vnto the seruice of God or sauing of our soules The proofes heereof first from authority of Scripture Mat. 15 11. 1 Cor. 8 8. Heb. 13 9. 1 Tim. 4 4. 8. According to these Scriptures our English Church hath iudged these meates c. to be vnnecessary in their own Nature either to holinesse or happinesse the cleare light of the word hauing taught vs as the words of the statute be An. 3. of Edw. 6. that one day or one kinde of meate of it selfe is not more holy pure or cleane then another and that no meates at any time can defile any Christian and that all meates are lawful so they be not vsed in disobedience and vice but be receiued with sobrietie and thankesgiuing to God and sanctified by the word and prayer therefore howsoeuer with a ciuill abstinence at certaine seasons is well commanded and ought accordingly to be practised yet no Religion is to be placed in such abstinence from meats whereof this reason may bee rendred that by meates neither is the heart strengthened in grace or polluted with sinne made neyther wiser nor better holier or happier Tim. How then doth the Apostle reck on vppe gluttonie and drunkennesse amongest the sinnes which barre vs from Gods kingdome and on the other side seeing murther is a Capitall sinne and men may commit it vpon themselues by Fasting and Abstinence how may it then be truly saide that the kingdome of God is not meates and drinkes Silas It is true that by excesse in meates and drinkes the Kingdome may be lost 1 Cor. 6. 10. Galat. 5 21. but meates and drinkes themselues taken or not taken doe not exclude vsfrom in the kingdom nor giue vs enterest vnto it Howsoeuer the abuse by
hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto nor yet hee inable them to doe what he taught But of all his instruction the successe depended wholy in Gods blessing and helpe and therefore but requisite that Sermons and exhortations should begin end with prayer to God as to assist speaker and hearer to doe their duties well so to make all prosperous when they haue done In seeking and suing to God alone it so checks the inuocatiō of creatures as it teacheth the faithfull to resort to God alone for euery good guift God alone doth both know and fulfill the desires of his children and it is an honour peculiar to him to be trusted in and called on Psal. 50 15. The matter of his prayer is that wherein he saide Chap. 14. ver 17. That the kingdom of God stood so now he prayeth not That they might bee filled with meats and drinks but with peace with God in themselues towards their Brethren and ioy that is encrease of peace euen spirituall gladnesse of the heart freed from terrors of Gods wrath and cheared with the sence of Gods loue in Christ and hope of glory All Ioy signifieth solid and firme ioy such as lasteth not like the vanishing ioy of worldlings who reioyce in prosperity and are sad euen heauy to death in calamitie as Ionas gourd grew in the day and dyed in the night but durable ioy which will not be taken away or quenched with the sharpest crosses Of this peace and ioy he noteth the true causes and the nearest to wit Faith or the righteousnesse of Faith a sure grounde of all Christian peace and comfort and Hope which is a sure expectation of all good things needefull for vs and namely of eternall life Of which infallible expectation the mercies and truth of the Father the regeneration of the Spirite the merites of the Sonne be both the fountaine and props Note further that of these graces he sets downe the hiest cause the holy Ghost by whose power that is mighty working they are giuen and encreased vnto a great measure which is heere expresly begged God fill you that you may abound in all ioy Tim. What is the Doctrine of this 14. verse thus interpreted and analyzed Silas The first is that it is God alone in whom Christians are to fixe all their hope and trust for he is called the God of Hope not only with respect to the verse 12. or for that he is the author of Hope engendring all liuely hope as he is tearmed God of patience 1 Pet. 1 3. but especially for that he is the obiect of hope being hee in whom alone all hope is to be placed and that for these Reasons First God not onely commands to trust in him alone but threatneth a curse to such as haue hope affiance in men 1 Tim. 6 17. Ier. 17 5. Secondly examples of holy Patriarkes and Kings which hoped in God and were not confounded but deliuered Our Fathers trusted in God and were saued saith Dauid Thirdly God besides his mercies fidelity and omnipotency hath infinit means to succour his which relie on him Therefore let all men trust strongly in God and renounce all other hopes either Popish in their owne merits a rotten post to trust in or worldly as in horses friends riches c. which are but vaine thinges to saue a man Ps. 20 7. Tim. What is the second Doctrine from this 13. verse Silas That godly Christians must labour after the greatest measure of Faith hope peace ioy and other graces neuer contenting themselues with any portion till they be filled and do abound The reason is because such is Gods will else Paul would not haue asked fulnes and aboundance of God As couetous men neuer thinke they haue Gold enough so let Gods childe neuer think he hath graces enough for he is bound to waxe spiritually as plants and young children do naturally and the more grace he hath the more and better seruice shall he do to his God Also it is a signe of sauing grace when it growes and abounds Tim. What vse is to be made of this doctrine Silas First it reprooues such as sweate and take paines to thriue in the world but do not so to thriue in grace Such also as rest in beginnings and couet not perfection Also such as go backwards and fall away And encorageth all Christians by all good means of reading meditation hearing prayer conference keeping a good conscience by right vse of the Lords Supper to labour after encrease in spirituall things Tim. What is the last thing which we learne from this 13. Verse Silas That Faith is the parent of hope and both togither bring forth sound peace and ioy and of them all the holy Ghost is head cause and worker And lastly that Pastors must pray effectually for their people Tim. Passe to the 14. verse what obserue you therein for edification Silas Paul passeth forwards to the conclusion of this Epistle wherein first he praiseth them verse 14. and then defendeth his writing to them verse 15. From his commendations of them Ministers and others learne that we are not alwayes to exhort and reprooue our hearers there is a time for praises also namely when the parties vppon our knowledge deserue praise Secondly when the thing praised is excellent Thirdly if the persons be capeable to wit such as will not be puffed vp thereby but excited more to their dutie Fourthly when Gods praise is chiefely aymed at without base flattery then it is wisedome to praise for praise is a spurre in the praysed to piety and witnesseth the charity of the prayser Our Apostle might haue beene thought to haue beene sharpe considering former and round admonitions and somewhat suspitious of the Romanes hauing so feruently and often prayed for them as if all had not been well but farre amisse but by his present praises hee quickens them to godlines and quitteth himselfe from sinister and vncharitable suspition whose example is to be followed of Ministers and other Christians Tim. But what is the subiect or matter of his praise which he giueth the Romanes Silas After he had louingly saluted them by name of Brethren to intimate his owne loue and inciteth theirs and shewes that he spake not by hearesay or anie ydle report but of a strong perswasion grounded onely vpon the profession and effectes of their Faith which was verie famous thoroughout the Christian worlde Romanes 1 8. then hee prayfeth them in three respects First because of their great goodnesse Full of Goodnesse that is enriched with piety towards God and men and namely with mercy and kindnes towards the brethren Secondly their excellent faith and skilfulnesse in diuine things wherein they had attained such a perfection not absolute which had no want for then they needed not mutuall admonition but such as in this life may bee attained vnto in comparison of