Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
by wicked affections Tim. Who doe with-hold the truth in vnrighteousnesse Sil. Such as by force suppresse or keepe it backe as if they would imprison it least it come abroad when it is not onely not followed and obeyed but resisted and the quite contrary to the direction of truth is done then it is as it were fettered in the Giues and Manacles of our lusts which keepe it backe Tim. Taketh the truth any hurt thereby Sil. None at all but the hurt is to our selues euen great vexation and vnquietnesse of mind Secondly a greater inclination and pronesse to all manner of euill this may be declared and illustrated by the similitude of prisoners kept in prison against their will also by the example of such Gentiles Iewes and Christians as knowing what they ought to doe yet did against their knowledge Rom. 1 32. Rom. 2 17 21. Phil. 3 18. Tim. What counsell was giuen heere Silas That all men endeuour to take part with the knowne truth against their affections and endeuour to doe according to that truth which they know For first if men will not haue truth to guide them they shall haue their corrupt filthy lusts to be their guides Secondly if men keepe truth in Prison by their disobedience themselues at last shall bee cast into the prison of darkenesse whence they shall neuer come out where the fire neuer goeth out and the worme neuer dyeth DIALOGVE XI Verse 19 20. For asmuch as that which may be knowne of God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power and God-head are seene by the Creation of the world being considered in his workes to the intent that they should be without 〈◊〉 Tim. WHat coherence and agreement hath this Text with the former and how doth Paul proceeds Sil. This verse with the rest that follow to the end of the first Chapter doe by a very plaine and distinct order more fully explicate and declare the matters briefly and concisely set downe in the 18 verse as first what that truth is which the Heathens did vniustly detaine viz the principles of Nature imprinted within them both of God and of morall dutyes and how they came by this naturall light in this verse and next Secondly how by vniust detaining that truth they proued impious to God by vnthankfulnesse and Idolatry and iniurious towards themselues and their Neighbours from verse 20 till 32. in which verse lastly is taught what that wrath and punnishment is which is from God in Heauen reuealed and sent vpon such wickednesse of men Now the first word or Particle of this present Text Because or For bewraieth this verse to depend vpon the former as a reason thereof taken from the effect He had said the Gentiles violently oppressed truth and as a Iaylor his Prisoner so they kept in the same which yet desired to burst out into actions as the Sun out of the Clouds this he proueth thus because such as had a certaine light and knowledge to leade them to God in some sort to know him and to discerne betweene good and euill in common life could not commit such impieties toward God such vncleannesses against themselues and such Iniustice to their Neighbours but that they must bee iudged guilty of vnrighteous detention and suppression of the truth If happily any would alleadge for the Heathens in their defence that they wholly wanted the knowledge of the truth and so are vntruely charged for with-holding it for answere to this secret obiection he affirmeth that the Gentiles had the knowledge of God both by light of Nature verse 19. and by the view of Gods works v. 20. Tim. What is the drift of this Text Sil. To shew what truth that is which the Gentiles detained in vnrighteousnesse it was a certaine knowledge of God which they learned by naturall instinct and by the workes of Creation and that they are iustly charged for with holding the same knowledge Tim. How many things may be considered in this Text Sil. Fiue thinges First that the Heathen had the knowledge of God that c. Secondly that they had it from God for God shewed it them Thirdly what things they knew touching God his eternall diuine power Fourthly out of what bookes they learned it not Scriptures but Creatures from his workes not from his word Lastly what was the euent of their knowledge Tim. Did the Gentiles know all that was to be knowne of God Sil. No but knew somuch as they were capable to knowe according to such meanes as they had yet the Philosophers and wise men knew much of God which they did not reueale to the common people There are some things to be knowne of God which are incomprehensible simply and cannot be known of Gods regenerated Children much lesse of Philosophers as his perfit diuine essence most glorious maiesty which dwels in a light that none hath accesse or aproach vnto 1 Tim. 6 16. Also the reasons of his will and counsell touching the gouernement of the worlde and especially of mankind for they ought not to be searched nor can be traced and found Rom. 11. 33. And other things there be which though they bee comprehensible yet are not known without reuelation of the word and spirit which Heathens lacked as the Doctrine of the Trinity of Christ his Incarnation free Iustification by Faith Remission of Sinnes by a crucified Christ Resurrection c. By that therefore which may be knowne is meant that which by ir-bred principles of truth remayning in man after the fall as some sparkles and fire-brands after a great fire and by strength of naturall reason as also by sight of the creature the Gentiles coulde attaine vnto viz. that there was a God he insensible and spirituall and for properties most mighty most iust most wise and good which things they saw God the first cause could not bee without seeing men which were his effect and work had such qualities in them Whereas this knowledge is said here to be manifest in them it is expounded by Chap. 2 vers 15. written in their hearts neither in the Creatures nor in the Philosophers nor among them nor to them but in themselues euen within their hearts by which it is plaine that he now speakes not of the Iewes which had their knowledge of God from the word but of the Gentiles and of those inward notions and principles which be natural whereof some be contemplatiue shewing them of God that hee is and what one he is and some practicke teaching them the difference betweene that is godly and wicked iust wrong honest and vnhonest morally good and euill Hence outwardly did arise the seeds of Arts Sciences and Disciplines and within a conscience iudgeing of a mans owne deedes whether good or ill and admonishing of the diuine iudgement approouing and rewarding what is well done abhorring and reuenging euill actions as Chap. 2. 15. This iustifieth that saying
vncleannesse with beasts Sodomitry which is an vncleannesse betweene them of one sexe Tim. Why is it called Sodomitry Silas Because the Sodomites are the first we reade to haue committed this sinne also they were outragious in the committing of it Gen. 19 4. 5 6 7 c. Tim. When be sayde they receyued such recompence as was meet what was this to say Silas That God did punish dolaters to shew his iustice and he did it with a fit punishment to shewe his wisedome This place plainly proueth that in sin there is something which God worketh and not suffereth only Sinne hath three things in it First a motion or action on which as it is such is of God in whom we all moue and liue and haue our being Secondly the naughtines of the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is from our selues Satan not from God as a Waggoner when he strikes a lame horse is cause of his moouing but not of his halting which commeth from imperfection in the beast The third thing is Anti-iustice the recompence or retribution for former offences this is from God as Author for it is iust with God to render to men after their workes good to them which do good and euill to such as do euill here we haue the end wherefore God deliuereth to vacleane and vile lusts that by order of Iustice he may repay sinners their due Tim. If there be a diuine Iustice then it must needes bee ill with wicked men and wel with good Silas True it must be so for so Iustice requires which giueth to euery man his due but because this doth not alwaies appear to be so this proues that there is a iudgment to come 2 Thes. 1 4 5 6. Tim. What learne we by this Silas That it behooueth all men to feare sinne especially not to lye in any sinne because there is a most wise and iust God to reckon with vs. Tim. What are wee taught by the fitnesse and meetenesse of this punishment Silas That there is infinite wisedome in God to allot paine and iudgement answerable and like to their sin This should serue to encrease the feare of offending God who knoweth how to fit sinners their payment correspondent to their fault and to proportion the punishment to the sinne drowning Pharaoh in Water who caused the Israelitish Children to be drowned and striking that hand of Ieroboam where with he would haue stricken the Lords Prophet And worthily giuing vp these Idolatrous Heathens to dishonor their own selues with most base lusts and deeds because they had dishonoured God by giuing his Godhead and worship to most base ignominious creatures DIAL XVI Verses 28 29. For as they regarded not to acknowledge God euen so God deliuered them vp to a Reprobate minde to do these thinges which are not conuenient being full of all vnrighteousnes fornication wickednesse couetousnesse maliciousnesse Tim. VVHat is the drift of this Text Silas Generally to conuict their guiltinesse and to shew what need they had of the grace of Christ but especially to lay foorth the equity of Gods iudgement against Idolaters The equity of God is this that as they did not iudge it right to render vnto God his knowne worst ip so God in his Iustice tooke all Iudgement from them that they should not know what was conuenient and good for themselues nor equall and rightfull toward their neighbor as henceforth he sheweth at large Tim. What is meant heereby That they did not acknovvledge God Sil. Two things First that they had not God before their eyes Secondly that they thought God had nothing to do with their matters for they neglected God and ran into his displeasure being led to do euill by forgetting God to bee witnesse and iudge of all men Moreouer that they neglected God yea and derided the true knowledge of God preferring their owne inuentions and so their sin was not of simple ignorance but of wilfull blindnesse Tim. What lesson was giuen vs heere Sil. That it is a good meanes to preserue vs in well doing if we consider that Gods eye is euer vpon vs to note and obserue vs and our doings and that it is a grieuous fault to scorne the true knowledge of God Tim. What is heere meant by a Reprobate minde Sil. Not persons reiected and reprobate of God for diuers of these were elect ones but such a minde as is destiture of iudgement and voide of common reason taking euill for good and good for euill also passiuely a minde reproued and disallowed both of God and all good men Tim. Doe ye not thinke some elect to be sometimes of a Reprobate mind Sil. Yes surely before their calling as Paul Manasses and the Theese vpon the Crosse and they spoken of 1 Cor 6 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind but contrariwise some of them haue had a Ciuill mind guiding their actions according to reason together with great shew of godlinesse for a time as Iehu 1 Kings 10 29. and Demas 2 Tim. 4 10. and Iudas Math. 26. Tim. What should this teach vs Sil. Charity to hope well of all Secondly patience to beare with all men in the spirit of lenity so long as there is any cause of hope Thirdly wisedome to discerne of mens mindes by their workes and actions Tim. What difference do ye put betweene a Reprobate mind a Ciuill mind and a Religious mind Sil. The Reprobate mind doth neither feare God nor reuerence man and regardeth neither right nor wrong The Ciuill mind regardeth man but doth not reuerence God The Religious mind both feareth God and reuerenceth man dooing good and auoyding euill of Conscience toward the commandements of God Tim. What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp by the reuenging hand of Gods iustice flinging them as it were from an high Rocke into a deepe downefall and pit of vices Silas Three things First how corrupt and miserable mans nature is without Christ being a very sinke and Sea rather of most vgly loathsome sinnes and vices Secondly we learne how many enemies we haue to fight against euen so many as there be corrupt lustes Thirdly how much we are beholding to Christ for pardon of sinne and grace of new birth whereby so foule and inumerable vices are couered and cured Fourthly we may learne to detest all appearance of Idolatry which God doth so seuerely punish by giuing vp to such filthy sinnes as so many Tormentors Tim. What was noted heereby that they are saide to be full of all vnrighteousnesse the first effect and fruit of their reprobate mind Sil. That corruption is spread into and ouer the whole nature of all men before their conuersion Secondly that our life is thereby stuffed and ouer-laden or fraught with vices of all sorts which arise and spring out of that Fountaine of naturall corruption Tim. What is meant by vnrighteousnesse Sil. Not a peculiar
Sathan trueth or vnrighteousnesse Tim. Which of these Lords is it best to be seruant vnto Sil. Vnto Christ and his truth because this seruice bringeth liberty wealth pleasure safety dignity and honour Prou. 3. 14. 15. 16. 17. 18. Tim. How may we know whether wee serue trueth or lust Sil. First we are seruants vnto that which we are obedient vnto Secondly our seruice is knowne by our loue and care what wee like best and take most care and paines to please that is our lord Tim. But are Gods children wholy freed from vnrighteousnesse Sil. No surely but they are not seruants to it it still abideth in them but it reigneth not ouer them it hath force and might to drawe them aside from the trueth of reason and of faith but without dominion ouer them Tim. Which lord do the wicked serue Sil. Vnrighteousnesse and lust by which seruice they gaine shame bitter griefe horrour of conscience daunger of this life and far more in the life to come Tim. What remaineth for them in the life to come Sil. Tribluation anguish wrath and indignation Tim. What did we learne out of these words Sil. That euill men after they are dead must suffer for sinne Secondly that the paines which they must suffer are extream Thirdly that their paines shal be both very great and sundry or of diuers sorts as the change of the wordes doeth imply Lastly this should serue to keepe men from sinning against God also to stirre vp men after they haue sinned vnto serious repentance Tim. How many things consider we in this Text Silas Three things First what is meant by persons and respecting of persons Secondly in what things it may appeare that God doth not respect persons Thirdly how farre forth we are to respect persons without sinning Tim. What is meant by persons Sil. The outward qualities as riches pouerty birth country friends some of these qualities are of our own election as to be a Captaine a Souldior a Magistrate a Minister Some put vpon vs by God as Country birth riches and pouerty The meaning then of these wordes is this that God is not moued with any of these qualities to loue or to hate to refuse or to receiue any to fauour no nor yet with any guifts either naturall as wit memory vnderstanding or gotten by labour as Learning Arts experience Tim. But was is not a respecting of persons when all men being alike in Adam he chose some to saluation and refused others Sil. It was not for these reasons First persons in this phrase of Scripture doth not signifie men and woemen Secondly Gods decree was before eyther there were men or woemen that is before they had any being Thirdly there must needs be a reiecting of some where some be elected Fourthly that which moued him to make this difference was not any condition or qualities in the parties but his good pleasure Fifthly the elect are not saued but by the merits of Christ the others are not condemned but by the desert of their sinnes adde hereunto that God is not tyed vnto any law and therefore cannot wrong any or offend against equity Tim. In what things may it appeare that God respecteth no persons Sil. In these two things First in bestowing his spirituall guifts and graces which he giueth to poore and meane ones as well as to great and rich ones as his effectuall calling faith repentance Secondly in inflicting his iudgements for sinne which he punisheth in great and rich ones as well as in poore and meane ones Tim. What vse are we to make heereof Sil. That we ought to be like vnto God heerein not to respect persons but to iudge according to the cause Tim. In how many things are not we to respect persons Silas In foure things First the Minister in deliuering Doctrine Math. 22 Thou teachest truely and respectest no mans person Secondly the Magistrate in administring iustice Deut. 16 19. Thirdly all Christians in their censure and iudgement of actions good and euill Fourthly in hauing the precious faith without respect of persons Iames 2 1. Tim. But there is some case wherein it is good to respect persons Sil. True as in giuing reuerence to euery man according to his estate and guifts examples heereof we haue in Abraham towards the Hittites in Ioseph towards Pharao in Salomon towards his mother the reason whereof is the authority and guists of our betters to whom ciuill reuerence is due DIALOGVE VIII Verse 12. For as many as haue finned without the Law shall perish without the Law and as many as haue sinned in the Law shall bee iudged by the Law Tim. VVHat is the purpose of the blessed Apostle in this present Text and how proceedeth hee Sil. The same as before to proue the iudgement of God in punishing sinners to be iust and himselfe to be no accepter of persons because howsoeuer the Iewes and Gentiles be vne quall in knowledge yet he will indifferently punish both both being sinners And heere Paul draweth neere to the particular obiections of Iewes and Gentiles preuenting them in that they would plead and lay in against this equity of Gods distributiue Iustice which the Iewes thought it should not take hold on them beecause God had graced and adorned them with the benefit and priuiledge of the Law by hauing whereof they looked not to be condemned but iustified the Gentiles seeing they wanted the Law deemed it hard to bee condemned whereunto he saith in this verse that it shall no whit helpe the Iewes that they had the Law northe Gentiles that they lacked it for notwithstanding this difference both were worthy to perish seeing both had in them sinne the proper cause of damnation This is the drift and sum of this verse and thus Paul proceedeth Tim. But why saith be of the Gentiles that they are without a Law as hauing no Law Silas This is spoken in comparison the Gentiles had not the Law so plainely deliuered in writing as the Iewes had yet were they not without a Law which he proueth afterward by two manner of wayes in the verses 14 15. the one externall doing some good things the other internall the testimony of Conscience Tim. How can they be said to sinne seeing sinne it the transgression of the Law which they were without Sil. They did sinne by breaking such a Law as was giuen them though they wanted Moyses Law Also they were finners against the Law of Creation which when Adam did breake he wrapt himselfe and all his posterity euen Infants in damnation Tim. What meaneth he when hee saith they shal perish Silas That their ignorance of Moyses Law should not excuse them from guilt and punishment of sin because they shall bee iudged by that Lawe of Nature against which they sinned Tim. What instructions are to be receiued from hence Sil. Two First that God giueth not the knoledge of his will to all alike For the Iewes had more knowledge and the Gentiles had lesse Secondly that
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
and let the godly beware they change not their Christian ioy into worldlie but learne more and more to ioy in Gods present loue and hope of his promised glory DIAL III. Verse 3. Not so onely but also wee reioyce in tribulation knowing that tribulation worketh patience Tim. VVHat doth this Text deliuer vnto vs Silas Another fruite of a iustifying Faith which is ioy in afflictions Tim. How doth he prooue that beleeuers reioyce in afflictions Silas By this reason because God vseth affliction to encrease in them hope of glorie This the Apostle doeth manifest vnto vs after this sort Affliction worketh patience patience worketh experience experience worketh hope therefore affliction causeth hope Tim. What meaneth the first words of the Text Not so only Silas They imply a comparison of the more with the lesse and are thus much Beleeuers do not reioice alone vnder the hope of heauenly glory but which is a farre lesse likely matter they reioyce in and for their afflictions Or more plainly thus If beleeuers reioyce because they certainly looke to be glorified with God in Heauen this is not to be maruelled at but this is rare and wonderfull with gladnes to imbrace afflictions which haue in them both much paine and shame In the conexion of sentences note that it is the propertie of that ioy which ariseth from the hope of celestiall glorie to cause and breede this ioy which beleeuers haue in their tribulations sufferings For the remembrance of that great and blessed glory which they shall haue in the end causeth all things to be sweete and pleasant vnto them which they meet with in thelr way whereby they must passe to that glorious and most happy end their Country in heauen Tim. What may be gathered from hence Silas If hope of glory sweeten troubles how much more doth it make benefits sweet and ioyous And this is that which we are to learne from hence that where hope of glory once entreth it maketh both prosperity and aduersity to be ioyfull and gladsome and further that there is no true and sound ioy either in time of affliction or in time of peace and plentie but that which springeth from hope of glory to come This is the roote of true ioy Tim. What is to be noted in the next words We reioyce in tribulation Silas First that Gods children are subiect to troubles in this world Secondly the troubles of Gods children are helpers of their ioy Tim. Of what sorts are the troubles of the faithfull Silas Of two sorts some be common to thē with other men of the world Some be proper and peculiar to the godly themselues These common afflictions or troubles are sickenesse pouerty reproach famine plague warre banishment paine anguish and such like These common troubles they all come from God who is the author of all afflictions for there is no euil in the Citie but the Lord hath done it Amos 3 6. Secondly they come by meanes of our sinnes Man suffereth for sinne Lam. 3. Thirdly to the end to correct for sinne past to preuent sinne to come to humble for sinne present to make triall of patience to whet our Prayers to teach vs loue compassion towards others Secondly the proper and peculiar troubles they be either such as happen for righteousnesse sake that is for a good cause namely for defence of the trueth or for well-dooing these trobles be called persecutions Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne which is called conflict of Conscience These afflictions do arise from the weaknesse of faith distrusting Gods promises and mercies and also from the malice of Satan aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is first for a more especiall triall of their Faith also by their constancie to strēngthen others which be weake and to reproue the wicked world Lastly for the greater manifestation of Gods glory who maketh knowne his power in their infirmity 2 Cor. 12. Now as concerning the vse of this it is to warne vs to looke for afflictions and that euery soule is to prepare for tribulations as Mariners prepare against a storme and Soldiers against the day of battell Thus the godly haue prepared themselues for troubles and beeing vnder them haue reioyced examples heereof in the Apostles Acts 5 41. the beleeuing Haebrewes Heb. 10. and the blessed Martyrs True it is indeede that some of Gods Children haue beene heauie and sad for afflictions as Dauid Nehemiah Ieremy and Iob but yet they are ioyfull too their outward man was heauy their inward is ioyfull one man at one time may haue contrarie affections in diuers respects both sadnesse and ioy Tim. Yea hut tribulations are euill Sil. They bee so howbeit Gods Children reioyce in them not as they are euill but as by the clemency of God they are made good and profitable for all things woorke for good to them Rom. 8. 28. For first by them God sheweth forth his power goodnes in them by defending supporting and comforting his childeren Secondly our dayly faults are corrected by them and we prouoked to amendment of our sinnefull liues 1 Cor. 11. Thirdly they pull downe our pride and hautinesse of nature Iob 33. 16 17. Fourthly they restraine the wanton lasciuousnesse of the flesh Fiftly our sluggishuesse and sloth is shaken off by afflictions Sixtly they discouer our weakenesse of strength for humbling vs Psal. 39. 11. Seauenthly they put vs in remembrance of our mortality beeing messengers and forerunners of death Eightly by meanes of afflictions many confessions of faith are wrung out of vs. Ninthly by afflictions the malice of Sathan and the world are better knowne and auoyded as in Iobs afflictions Tenthly they stirre vp the minde to more feruent prayer Psal. 39. 12. Lastly they exerciseiand woorke encrease of patience experience hope here it is that the godly take matter of comfort euen in their grieuous euils Tim. What vse may bee made of this whole doctrine concerning troubles Sil. It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate therefore all should couet to be such Secondly this doctrine correcteth the opinion of the worldlings who thinke it an vnhappy thing to be afflicted and those men accursed which be alwaies vnder the rod and most seuerely scourged Tim. What is to bee considered in these wordes afflictions worketh patience Sil. Two things first that afflictions do work patience Secondly that Gods children 〈◊〉 knowe this knowing that affliction worketh patience Tim. But many are impatient in their afflictions and fall to despaire as Iudas Sil. That is 〈◊〉 of the wicked that by afflictions they are disquieted and onraged but Paul teacheth here what vse afflictions haue in the faithfull Tim. But patience is the worke of God how then is it saide of afflictions that they worke it Sil. True it is God who is the authour and giuer of patience Phil. 1 29. Paul
Fourthly the destruction of Sodom 19 24. Fiftly the drowning of the Egyptians Exod. 14 27 28. al which hapned for sinne Tim. What other examples can ye giue to proue this that sin was imputed Silas The death of infants as well as of men of yeares which plainly proueth all men to haue bin sinners and guilty before the Law of Moyses Tim. What learne ye by this that sinne and death doe vnseparably follow one the other Silas That death came in not by creation but by corruption Secondly that if men accompt death terrible they should not thinke sleightly of sin the breeder of it Tim. What meaneth this which is saide heere That death raigned from Adam to Moyses Silas Heereby hee signifieth the force and power of death to bee exceeding great bearing all men downe before it as a mighty King dooth subdue such as rise against him Tim. How long doth the raign of death continue and last Silas Not from Adam till Moyses onely but till the end of the world Tim. Ouer whom doth death exercise his power and kingdome Sil. Ouer all both olde and young none exempted Infants nor men Tim. Yet the Apostle saith of some that they shall not dye but be changed Cor. 15 52. Sil. True yet that change shall bee instead of death to them Secondly this is the condition of all men that through sinne they are subiect to death God may priuiledge whom he will as Enoch and Elias Tim. Whence got death this power Sil. Through mans sinne according to Gods decree Tim. What learne ye heereby Sil. That there is a necessity for al men once to come vnto death Tim. But the faithful haue their sinnes forgiuen them how is it then that they dye Sil. Yet sinne is still in them whence commeth death to them not as a part of the curse for sinne but as an entrance into heauenly blisse whither they cannot come but by death so as they are freed from the hurt which death brings but not from the necessity of dying Tim. What should this teach Sil. That all men are so to make account of death as they doe prepare continually for it and arme themselues continually against the fear of it by keeping faith and a good conscience Tim. You saide that death raigned ouer Infants tell vs by what words are infants described Sil. That they sinned not after that maner that Adam sinned Tim. What meaneth this Sil. That they are free from voluntary and actual sins as in respect of their owne persons Tim. What sin then haue Infants to procure death Sil. Their byrth-sinne or originall corruption which they draw from their Parents by propagation Tim. What is to be gathered hence for our instruction That parents haue cause to mourne for sinne in their young children as well as for their owne Secondly that in the death of their children they consider not so much the losse as the cause which is sinne which would keepe them from impatiencie serue to humble them Thirdly that there is diuers kindes of sinne to wit voluntary inuoluntary originall actuall Moreouer that all sinne is equall thus farre as to deserue death though in other respects vnequall Tim. What will follow of this Silas That God is no respecter of persons young or olde all are one with him Tim. Yet sinnes are not euery way equall Sil. No For there is difference in the degree both of the offence and of the punishment some more heynous then others some to be more grieuously punished then others Tim. What should this worke Silas It should be a bridle to wicked ones to refraine from sinne as much as they can thereby at least to lessen their paine Also a Curbe euen to the godly whose sins howsoeuer pardoned so as they shall not dye eternally for them yet sorer temporall punishments are inflicted as their sinnes be greater As is to be seene in Dauids example who had many smartfull blowes for his very shamefull falles DIALOGVE XII Verse 14 15. Which was the figure of him that was to come But yet the gift is not so as is the offence For if by the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many Tim. VVWhat doth this Text containe Silas Two things First the similitude or like nes between Adam and Christ which was the tipe or figure Secondly the dissimilitude or vnlikenes betwixt them but yet the gift is not so Tim. What is meant by him that was to come Silas First Adams posterity as some iudge and then the meaning is all they should be sinners as he was Secondly Iesus Christ who in respect of Adam sinning was to come this is the truth Tim. In what meaning is Adam said to be a tipe or figure of Christ Silas Some take it thus that as Christ is an example to such as willingly obey God so Adam was an example to so many as sinne and disobey willingly this sauours of Pelagianisme as if sinne came by imitation and not by propagation Tim. How then do ye take Adam to be a figure of Christ Silas In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne Heerein hee was a figure or a Tipe of the second Adam the man Christ Iesus in respect of the like force in him to deriue into his members eternall life by his righteousnesse imputed to their faith Tim. Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus Silas As Adam by his sinne was the cause of death to all men though they did not eate of the forbidden tree so Iesus Christ was made righteousnesse to beleeuers though them-selues had wrought no righteousnesse Heerein was Adam a figure of Christ. Tim. But it may appeare that this is rather a difference and vnlikenesse then a likenesse Sil. True it is so if you take it particularly but not if it be taken generally that is that as Adam meriteth death for his so Christ meriteth life for his that is to take it generally but particularly there is great oddes for grace righteousnesse and life came by Christ Sinne death and damnation by Adam Also Adam by generation of the flesh poureth euill things into men Christ by faith poureth good things into his members Tim. What vse can ye make of this Silas It serueth to confute both Iew and Papist the one for thinking that one Christ cannot bee the redeemer of the whole world whereas it is of them confessed that the whole world was corrupt by one Adam the other for denying that we are iust before God by the obedience of another to wit of Christ yet all men bee made vniust by the disobedience of another to wit of Adam and why not that as well as this De similibus simile iudicium parium par est ratio Tim. What do ye
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law thē feared death by the breaking of it therefore shew me at what time it was that the lawe wrought in him this feeling of death by reason of his transgressions aginst it Sylas This hapned vnto him vppon all presumptions euen a little afore his conuersion after that Christ had met him in the way as hee went to Damascus and had begun to humble him by terrible actions words and sights committing him ouer for further direction vnto Ananias By whose ministry he was broght and made to see two things amongst many others First that the good woorkes which he did before his conuersion they did not proceed from faith and charity and therefore in the sight of God they were no better then sins Secondly he was instructed to know the meaning of that commandement which forbiddeth lust to wit that all sodaine motions and desires of the minde deserue damnation in strictnesse of iustice now being made to perceiue this that his best righteousnesse was but iniquity with God and that his heart had beene full of euill affections and motions in the sight of God howsoeuer his life had beene without blame in the sight of men these things I say being beleeued and eainestly thought of with application to himselfe of the threatnings of the law against his inward and secret corruptions and hipocrisie brought him to see and feele himselfe to be in the case of a fellon condemned to dye euen a most miserable and dead man without the grace of God in Iesus Christ this was the beginning of his conuersion Tim. Tell vs now what instructions wee are to gather from all this Silas Two first that it is a mans owne sin which produceth and begetteth his death the law onely sheweth a man his sinne conuict him of it and maketh him feele himselfe guilty of death prouoking him by his own fault to doe that which shall more deserue condemnation For as an earthly King hearing of some subiects apt to mutiny and rebellion giues his commaundement to them to forbeare assembling to weare no weapons vppon paine of death hereby they are made the more rumultuous are apprehended conuicted as guilty of the breach of the Kings edict and therefore executed whereof their rebellious mind is the proper cause the kings commandement onely an accidentall cause so it is with the law it is but the accidentall cause of our destruction which properly commeth from our sins Secondly we are taught that whosoeuer God meaneth to bring
an entrance into the description of the fight and combate betweene the flesh and the Spirire which hee very notably setteth foorth in his owne person vnto the end of the Chapter For hauing opened the estate of all men Iew and Gentile vnder the guiding of sinne with-out Christ Chapter 1 2. and secondly their estate vnder the grace of redemption by Christ being iustified by faith they haue peace with God Chapter 3 4 5. and thirdly their estate by grace of sanctification or regeneration opened in Chap. 6. the iustified by faith are freed from the dominion of sin as wel as from the guilt thereof Now in the end of this 7. Chapter what weaknesse and disficulties are in this estate of sanctification how tough and dangerous a conflict with sinne regenerate men haue is most huely set foorth in Pauls owne example beeing a regenerate person heereupon he now speakes of himselfe in the present time Tim. But doth Paul speake thus of himselfe as hee was aregenerate man Sil. He doth so he doth now speake of himselfe as he was an Apostle regenerate not as he was a Pharisie vnregenerate Because he doth not speak of himself in the time past as he did before in this Chapter verses 8 9 10 11. but now he speaketh in time present saying I am carnall sould vnder sinne Tim. But Paul as he was an Apostle was holy being sanctified by the Spirite aud therefore spirituall not carnall Sil. It is true being conuerted and made an Apostle he was spirituall and holy yet not simply and absolutely so but in part onely and vnperfectly hauing still some sinfull corruption sticking in him which did fight against the diuine Law as he afterwards speaketh of himselfe verse 17 18. and 22 23. where hee distinguisheth betweene the flesh or sinne and himselfe as hee was renewed Tim. What then is the summe of this Scripture Silas Thus much Paul confesseth that being a regenerate man yet there did still abide in his nature corruption of sinne which violently resisted the Law so as hee could not attaine that perfect integrity and vprightnes or spirituallity as I may so speake taught in the law but was forced against his owne will often to do against the Law and to obey the lusts of sinne The conceite of Origen is strange and false as if Paul in the person of a naturall man did onely expresse the battell of reason and appetite Tim. What are wee to learne out of this free and franke confession that Paul maketh of his owne vicious naughtines Sil. First that it is a good fruite and sure note of a regenerate person vnfaignedly and ingeniously to confesse their sinfull infirmities wherein there is a great difference betweene the childe of God and those that bee but hypocrites for an hypocrite doeth commonly deny defend or extenuate his sinne or confesseth it more out of the feare of punishment then for the griefe of the offence or out of hope of pardon but the Children of God doe the quite contrary for they freely accuse themselues out of a loathing of their sinnes with trust of the forgiuenesse of it by Christ. Tim. What reason moueth them thus to do Silas First because it is the high and ready way to pardon the promise whereof is made onely to a faithfull and sound confession 1 Iohn 1 9. Secondly because this kinde of confession is both gratefull to God in that it is commaunded of him and doeth render vnto him his due praise Thirdly it is a true testimony and marke that our repentance is not counterfet and hypocritical but hearty and sincere because wee are contented to ashame and abase our selues that wee may giue God the glory and the Church a good example Lastly because it brings true peace vnto the conscience of a sinner These reasons and grounds are sufficient to moue the childeren of God euen openly and publikely to accuse themselues when need requires as appeares in the example of this our Apostle who to the end hee might yeelde due praise to God and to his lawe and giue vnto the faithfull an example of true humiliation doth in this place publikly accuse himself of sinfull corruption and of bondage to sinne in part for as hee doth here accuse himselfe generally of sinne so hee doeth elsewhere charge himselfe with sundry speciall foule vices by name see 1 Tim. 1 13. The like did Dauid and Salomon and Peter and innumerable others whereof mention is made in Sacred story Tim. What profit are we to make of this poynt Sylas First it ministreth great comfort to such as hauing and feeling their sinne are ready in vprightnesse to accuse and condemne themselues before God and men as neede requires for it declares them to be the new-borne children of God because none saue they can do this Secondly it instructeth all Christians as they tender Gods glory or their owne Saluation frankely to confesse those their sinnes with their mouths of which they haue a sence in their hearts and a checke in their conscience Thirdly it affords sharpe reproofe vnto such as deny their sins or confesse them constrainedly for this argueth that they are yet in the power of sinne seruants to their lusts void of the Spirite of grace wherewith the Children of God are led and vtterly carelesse both of Gods glory their owne good and other mens whom by the example of their humility they might edifie Tim. What other things doe we learn from this confession Silas That in all true repentance originall and birth-sinne is euer to be bewayled selt and confessed Psal. 51 4. 5. The reason is because the flesh or birth-sin being the roote of all other sinnes hee cannot be thought to repent of any sin that doth not repent and loathe this Tim. What is the vse of this poynt Silas It warneth vs in all our repentance to look back to the fountaine to wit corruption of nature Secondly it ptoues their repentance to be faigned who neuer complaine of this with a truely humbled heart either they bee ignorant or carelesse of this soule spotte and so vnrepentant Tim. Hauing spoken generally of the whole verse tell vs now what be the parts of this confession Silas Two first hee confesseth himselfe to bee carnall Secondly that he is the seruant and bondman of sin sold vnder sin Tim. In what respects doeth the Apostle call him selfe carnall Silas In two respects first because he was so by nature being borne of flesh infected with originall sin and corruption euen from his birth Secondly in respect of carna infirmities which did still cleaue vnto him euen after his ewe birth as ignorance vnbeliefe doubting pride vaine glory and hypocrisie and lusts of all sorts which trobled continually the Apostle euen in this his estate of regeneration Tim. But how may it be that a man should bee at once both regenerate and carnall Sil. Men in Scripture are called carnall in a double sence First the
may if so be wee will take Paul generally to speake of all regenerate men whereof many through frailty take gresse fals euen after their calling as it is to be seene in the example of Dauid Peter and other of the Saines but we cannot so expound it if it be limited to Paul who liued vnblaincably when hee was a Pharisic therefore much more vnrebukcable now beeing an Apostle Acts 24 16. He is set forth as an example vnto the Saints of an holy vnreproueable life Tim. What Instructions do ye gather from the words thus expounded Silas First the Children of God in their regeneration do not receiue fulnesse of grace to do wel For then they should do nothing which they allow not but their will and their deed should accord both should be perfectly good Whereas in Paul his decde and will disagreeed both in doing euil and leauing good vndone Tim. What vse is to be made of this instruction Sil. First it doth reproue such as do hold that the regenerate in this life cannot sinne as Familists Secondly it admonisheth al men to finde out and acknowledge their imperfections with griefe and to striue towardes perfection Lastly it doth serue to comfort such as doe labour vnder sinful infirmities and defects For this was the Apostles case How much lesse maruail if it proue so with others inferiour to him Tim. What other instruction ariseth out of these words Silas That it is a good sign of a regenerate man when not onely conscience checketh and iudgment disliketh but his heart dissalloweth and is displeased with the euil he doth because this bewraieth that they are not wholly vnder the power of originall sinne but haue another beginning and ground of their actions euen grace and the holy Spirit of God from whence comes that hatred of euil and desire of good Tim. What vse are we to make of this second instruction Silas First it proues them to be meere naturall vnregenerate men who do allow and be pleased with their sinnes that be in themselues and in others Secondly it admonisheth the godly of their dutie which is not to allow but with hatred to condemne euery sinful thing in themselues euen to the least motion and lust not at any hand after it is knowne bearing with it but stirring vp the heart to detest and lament it with godly sorrow in regard it is an offence to God Tim. What is the third Instruction Silas That the elect of God being regenerate they are neuer so giuen ouer as to sinne with their whole wil because this is true of them all that they allow not the euill which they doe so that in all their euils and sinnes there is some striuing in their will against them though it be but faintly and in great feeblenesse as it happeneth in great tentation Tim. Shew vs now by what reason the Apostle prooues this proposition that he allowed not what he did Silas By this reason because both in the leauing vndone good and in the doing of euill hee offended not willingly but with a detestation and loathing For the euill which he did was hatefull to him and his will was to doe the good hee could not doe not that Paul was compelled vnto euill but that hee consented not to it with his whole will his heart being now changed and made confermable to the law in part Tim. What instruction is to be gathered from hence Silas First we learne that the godly cannot doe al the good they would because sinne hindreth them and secondly that they cannot doe all the euill as their lustes would because they haue grace to hate and resist euill For the Spirite lusts against the flesh as the flesh doth lust against the Spirite Gal. 5. 17. Obserue further out of this whole verse that it is farre from the godly to excuse extenuate and cloake their sinne they abhorre it and that out of a reuerence toward the law vnto which their sinne is contrary againe in holy persons there bee beginnings of their doings one whereby they wil good and will not euill called the innerman law of the mind Spirite c. the other whereby they are drawne from good vnto euill DIAL XII Verse 16. If I doe then that which I would not I consent to the Law that it is good Tim. VVHat doth this Text containe Silas Two inferences conclusions which doe arise from the former strife betweene originall sinne and Pauls renued mind The first is out of the 16. verse the summe and effect whereof is this that there was a good agreement and consent betweene the heart of Paul being renued and Gods law seeing he abhorred the cuill which was done by him being contrary to the Law The second conclusion is contained in the 17. verse the effect and summe whereof is this If I abhorre the sinne which I doe then I being renued doe it not but that sinfull corruption that dwels and stickes in my nature doth it Tim. What is meant by that which Paul did doe and would not haue done Silas Some euill thing forbid in the law of God which though hee hated yet corruption wrested it from him whereof he inferreth that so farre foorth as he was regenerate he did approoue Gods law to be good and holy For whosoeuer hates an euill in this respect that the law forbids it and loues a good thing in this respect that the law commands it he must needs haue some thing in him that doth allow the law and consent to it to bee good howsoeuer he doe the euill he hates and cannot doe the good he would Tim. What instruction will arise from hence Silas That it is a true and certaine marke of a man grafted into Christ and regenerate by his Spirit to consent vnto the Lawe when his sinnes can displease him because they are against the law and good duties are loued and therefore performed because Gods law requires them the reason is because none can consent to the law of God and allow of it saue such as are borne anew of God whose law it is Tim. How is it written then that the Gentiles doe by nature the things contained in the Law Rom. 2 14 Silas That place is to be vnderstood of precepts and rules giuen foorth for pollicy and gouernment of Citties For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life and not of their daily conuersation wherein they were great sinners eyther openly or secretly as Paul accusech them before Chapters 1 2. Besides in their common life they did some good things and eschued some euill out of vaine-glory to get praise of men Tim. But Esau and Caine were displeased with the euils they did against the Law and yet were no regenerate men Sil. It is true they were displeased for their sinnes not for that they allowed Gods lawe which condemned their sinnes but because they begun to feele the discommodities and calamities of their sins and did
feare further destruction Secondly they were so displeased with the euils they did against the law that they had no care to doe the good commanded in the law as regenerate men haue and that out of conscience and obedience of the lawe and in one thing as well as in another Tim. But Herod was not onely displeased but he did good things Mark 6 20. Silas Herod was indeed displeased with his sinnes because hee feared the punishment and not because the lawe forbad it for then hee would haue put away Herodias his brothers wife haue repented of that main and grosse sin Secondly though he did good things yet not throughly for when the text sayeth hee did many things it implyes that hee neglected other things which were as needfull to bee done as those which hee did whereas the regenerate that consenteth to the law doth hate and repent of one sin as well as another and allowe one duty as well another though they perfectly neuer leaue any sinne nor doe any duty Tim. Yet it is reported of this Paul that when hee was a Pharisy and vnregenerate he was conuersant in all the righteousnes of the law without rebuke Silas All this is true and yet did not hee then consent to the lawe of God that it was good First because his conuersation was vnrebukeable outwardly before men alone his lusts and inward motions being vicious and sinfull before God Secondly the feare of men or the feare of punishment from God or both and not the loue of the law might and did moue him to be outwardly righteous Lastly hee was not stirred vp to the works which hee did by faith and charity either towardes GOD or man All things are quite contrary in the regenerate who content to the law of God both outwardly and inwardly and haue a pure heart cleansed by faith the ground and foundation of all that good they do Tim. Yea but euen regenerate men they do many euil things quite contrary to the lawe and doe leaue vndone sundry good things inioyned in the lawe and in those thinges which they doe best they come short to the perfection of the law how doe they then consent to the law Sil. Yes all this may be and stand very well together if men consider his conclusion set downe in the next verse which is that Paul as he was renued so farre his mind his will his affections did all allow the whole law and the euils which he did he was violently drawne vnto them by original sin which still remained in him Tim. Shew vs then when it may be sayde of a man that hee consents to the law Sylas When hee is so affected to the lawe as Dauid and Paul were not for degree but for sincerity of affection see Psal. 1 2. 119 14 15 16 18 30 31. Rom. 7 22 23. Tim. Nowe declare vnto vs what profit wee are to make of this doctrine Silas First wee haue from hence a notable difference betweene the godly and the vngodly the sincere Christian and the hypocrite for the vngodly man and the hypocrite when he doth any good or eschue any euill it is not from the heart because the law commaunds it for he euer hath respect vnto gaine or credit or pleasure or pain and not to the will of God but the godly though hee sin yet from his heart he loues the law hauing that in him which resisteth and hateth sin Secondly from hence we haue a special comfort vnto al such as consent to the law of God whose inward man delighteth in it and whose minde serueth it such surely are regenerate though they haue many fearefull imperfections and sinnes yet if they in trueth allow the law condemning those sinnes they doe and allowing those things they doe not because the law willeth them repēting from their harts so oftē as they violate the law through weaknes this is a certain mark of a new born child of God 〈◊〉 It sheweth how fearful their case is which are ignorant of Gods law either because they cannot or because they care not to know it These do not consent to the Law which they do not know and therefore are as yet in the estate of damnation Therefore it is a needfull thing together with the preaching of the Gospel to haue the Law soundly interpreted and applyed For as men cannot consent to the Gospell without the preaching of the Gospell which is the power of God to write it in our heart so we cannot so much as know the Law without the preaching of the Law Finally heere is a sure truth that whosoeuer willeth not the euil which he doth but disalloweth it out of a reuerent loue vnto the Law whereunto hee seeth the euill which he dooth repugnant he certainly approoueth the Law to bee good and a rule of rightnesse DIAL XIII Verse 17. Now then it is no more I that do it but sin that dwelleth in me Tim. VVHat doth this Text containe Silas A second conclusion inferred and gathered from the first combate betweene grace and corruption in the heart of Paul or betweene a good will and a bad deed the conclusion is thus much If I Paul do what I hate and what I would not do then I doe it not as I am renued but sinne dwelling in my Nature doth it by drawing me from good to euill whence it is too manifest that the force of sinne is yet great in me and that I truly complained in verse 14. Tim. What Instructions are we to learne from this Conclusion Silas That euery regenerate man is diuided into two men or into two parts that is himselfe and sin the new man and the old grace and corruption flesh the spirit the law of the minde and the lawe of the members The reason heereof is because in this life theit regeneration is vnperfect Secondly that a regenerate person takes his denomination from the better part that is from grace which raigneth in him not from sinne which doth but dwell in him Thirdly that part which is regenerate and renued in a man neuer sinneth but it is that part which is corrupt and vnrenued that sinneth doth euill Fourthly it affoords a plaine and euident marke to discerne a man that is regenerate from him that is not regenerate Tim. Before you doe particularly name the markes of a regenerate man set downe in this verse tell vs how many markes are contained in this Chapter whereby we may iudge of a regenerate man Silas There be seauen seuerall markes of the regenerate Children of God set downe in the latter part of this Chapter that is from the 14. verse to the end of it The first is to will that which is good and to hate sinne verse 15. The second to consent to the law that it is good and to delight in the sound knowledge and spirituall obedience thereof verse 16 and 22. Thirdly to haue an inward man that is such a man as is in secret and
the godly must fight against sinne with assurance of hope to ouercome in the end so they striue lawfully 2. The godly must bee so sure to ouercome as that they doe reioyce and triumph as if they had already ouercome Thirdly their trust to ouercome relieth not so much vpon their owne vertues workes and merites as vpon the mercies of God the Father by whose aide grace they looke certainly to preuaile Lastly their hope of helpe and aid from the mercies of God is grounded vpon the merites and grace of our Lord Iesus Christ and not vpon the law or good works or good conscience not these things but Christ hath appeased Gods wrath reconciled and continually pacifieth him Tim. What are we to learne from the last words Sil. First that Paul deuides himselfe into two parts mind and flesh not wholly flesh nor wholly the mind but partly the one partly the other Secondly that according to these two beginnings or grounds his purposes and endeuors were diuers for in his mind he serued the law of God to know and to do it and in his flesh he serued the law of sin that his corruption which still stuck in him did solicite him to euill and sometimes ouercame him Tim. What vse of this Sil. Snfull infirmity must keepe the Saintes from pride and their grace must stay them from despaire they cannot nor ought to be proud which carry sinne in their heart as a law neither neede they faint which haue grace for a gouernour in their mind Tim. What obserueye in this that he saith I my selfe Sil. First that he speaks of no other then himselfe Secondly that he speakes not in time past but present which serues to consute the Palagians and Libertines who take it so as if Paul spake all this from the 14. verse forward in the name and person of a meere natural man and had set forth no other fight but that which is between reason directing to things right and honest and affection or will drawing vnto thinges crooked and vnhonest as if Paul had in all this shewed himselfe an Arestotelian and not an Apostle extolling the power of nature and not the force of grace debasing and disgracing sensuality and not sin and birth-corruption which both in reason and will euen after regeneration vttereth force and great power like a mighty rebell striuing and fighting euen against the good worke of the Spirit in regenerate ones CHAP. VIII DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirite Timotheus WHat is the summe and scope of this eight Chapter Silas It doth conclude the doctrine of iustification sanctification of the faithfull through Christ amplifying and applying it to their comfort against temptations Tim. What be the parts of this Chapter Silas Two The first a doctrinall or exhortatory comfort against the secret corruption of nature or against the remainder of sinne and corruption still sticking and dwelling in the godly for though sin remaines yet it is not damnable to the godly This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation patiently to suffer afflictions for the name of Christ because their afflictions haue most equal and wholesome causes and most healthful effects This part continueth to the end of the Chapter Tim. What is the summe of this first verse Silas It doth propound and set downe the comfort against dwelling-sinne that albcit sinne doth abide in the godly yet condemnation doth not abide but is taken away Secondly a description of the godly negatiuely and affirmatiuely Tim. How is this comfort limited Silas Two wayes First by the circumstance of time and secondly of the persons It is declared by the circumstance of time thus Now that wee are iustified by faith and sanctified by the Spirite there is no condemnation to vs. Secondly the persons to whom this comfort doth belong are described by two conditions First that they are in Christ and secondly that they walke not after the flesh but after the Spirite Tim. But how doth this generall comfort belonging vnto all the godly depend vpon the former Chapter where Pauls particular conflict with sinne and his complaint against it was set out vnto vs together with his thanksgiuing for his deliuerance from it by Christ Silas Indeed one would thinke that vpon these premises he should haue inferred there is no condemnation to me but measuring all the godly by his owne sence feeling he doth enlarge the comfort propounding it more generally thus Now then there is no condemnatiō to such that are as I am This sheweth that he sustained the person of all regenerate men in the seauenth Chapter Tim. It is now time that we come to expound the words Tell vs therefore what is meant by Condemnation Silas A damnatory sentence of the law to wit that euery one is accursed that transgresseth it Or thus more plainely The sentence of God the Iudge of the world pronouncing guily and adiudging to eternall death such as transgresse the law Tim. What is meant by no condemnation Sil. Full and perfect freedome from this damnatorie sentence and punishment of death also that the godly that are thus freed from diuine condemnation and most dreadfull destruction are also accepted for righteous and worthie of eternall saluation through Iesus Christ nay there is not onely no condemnation but certaine saluation vnto such This may be collected to be the sence of these words thus Where there is no condemnation there is no wrath where there is no wrath there is grace where there grace there is neither sin nor death and where death is chased away there must needs be life and saluation Tim. What is that we are to learne from hence for our profit and 〈◊〉 Silas First we learne here a difference betweene the doctrine of the law and the Gospell and al other doctrines whatsoeuer which appeares herein that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell Secondly it is a comfort that exceeds all other comforts to be exempted from condemnation and the wrath of God without the which men were in farre worser case then the bruite beastes because they liue securely without feare wheras men if they be without this comfort that they shall not bee condemned cannot but all their life long liue in a continuall feare of condemnation which must needs disquiet their hearts and rob them of al true contentment rest in their soules This comfort may be set forth by the comparison of a fellon or traitor which haue great comfort and quietnesse of mind being by the kings gracious pardon freed from deserued and sentenced death and of other malefactours liuing in dayly expectation of death to which they are adiudged without hope of pardon Tim. To whome may this comfort be most effectuall Silas Though it be very ioyfull
and manifcst Tim. Seeing you say that he that is in Christ by faith may know that hee is so declare vnto vs by what meanes hee may know it Silas By two meanes First euery true beleeuer hath with his faith a gift and power from Gods Spirite wherby he vnderstandeth and seeth his owne faith as one that sees or feeles or walkes knowes infallibly that he doth these things Besides it is written that by the Spirit we know the things that are giuen vs of God 1. Cor. 2 12. Where-vnto adde the example of the man Marke 9 24. and of Paul 2. Tim. 1 12. excepting the time of some great fals or strong temptations or the instant of a mans new birth when this knowledge of a mans owne faith is not so cleare Secondly euery true beleeuer may know it by the proper and peculiar fruite of a true faith to wit by an holy and vpright conuersation which is called heere the not walking after the flesh but after the Spirite For as the Sunne is perceiued by his heate and light and the goodnes of a tree is knowne by the fruite and a liuing man by his motion speech and actions so a beleeuing Christian is discerned to be such a one by his godly and religious life Therefore are we exhorted by Peter to make our calling electiō sure by good works 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ and in the matter of our saluation by him yet in our conuersation it is not alone but accompanied with good workes as tokens and signes to make it knowne Therefore seeing a faithfull person cannot bee condemned and perish and euery such an one hath good meanes whereby to know his owne faith Heerevpon it followes necessarily that euery faithfull person may assuredly know he shall be saued Tim. Let vs heare what profit and vse wee are to make of this trueth Silas It doeth conuict the Papists who teach that the faithful in this life can haue no ordinarie certainty of Gods grace and their owne saluation by their faith For thus they write in the 〈◊〉 hemish Testament that it is a most dānable false illusion and presumption to say that a particular man can say that he is assured insallibly that himselfe is iustified and hath certaine knowledge of his owne predestination they allow a certaine knowledge by speciall reuelation and probable perswasion by hope Tim. What harme and inconuenience will follow this incertainty and doubting of saluation Silas The ouerthrow of all Christianity and Religion For except we be sure of grace free loue to vs in Christ for our saluation we cannot loue him nor hope in him nor pray to him nor obey him nor be thankfull to him nor do any other good worke but in hyprocrisie 1. Iohn 4 19. Rom. 5 2 3 10. Secondly this doctrine of incertainty and doubting of saluation shakes the sufficiency and persection of Christs merites destroyes the truth and constancy of Gods promise weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children Rom. 8 16. Tim. Yea but they which are now in Christ and doe beleeuē are not sure to perseuere to the end Silas Yes he that is once in Christ shall euer bee in him A member of Sathan may become a member of Christ but a member of Christ can neuer bee the member of Sahtan for none can plucke them from Christ Iohn 10 28. Who also prayeth for our perseuerance Ioh. 17 11. Tim. What other profite is to bee made of this former trueth touching the certainety of Saluation beleeued in Silas In all terrors of Conscience and conflictes with sinne it ministreth no small comfort to the godlye to know and be assured that their saluation standes firme and immooueable Lastly heere are all men admonished howe to iudge and discerne of their owne faith whether they bee true beleeuers and such personnes as shall not bee condemned which may bee done by the second condition heereunto added and annexed to wit if hee walke not after the Flesh but after the Spirite Tim. What is heere meant by walking Silas Liuing or ordering and disposing our life and actions Tim. What is heere meant by Flesh and by Spirit Silas By Flesh is meant that vicious quality of sinne or corruption of Nature with the blinde and wicked motions thereof and by Spirit is meant that qualitie of holinesse created and working in vs by the Spirit of God by a Metanomie of the cause for the effect Tim. Shew vs now who may be sayde to vvalke after the Flesh Silas Not they which haue corruption of nature and sinnefull motions for these be in euerie godly person but they which in their liuing and ordering of their life and conuersation doe follow these sinnefull motions and lustes as their guides and Leaders so thinking speaking and dooing as their owne carnall blinde reason and corrupt affections leadeth directeth and gouerneth them This is to walke after the flesh to set ones course by the counsell and direction of his corrupt reason and wit Tim. May not a man walke after the flesh whose Workes are outwardly good and honest as when hee prayes heares the word giues thankes reproues sin bestowes almes giues counsell c Silas It is very true hee that doth these things and other good things and doth them often and continually yet may be a person that doth walke after the flesh if he do them out of a corrupt carnall minde and vnpure conscience seeking to please himselfe and other men being carried with his owne profite or praise and not seeking Gods glory Finally doing them rather of custom then of conscience and obedience to Gods commandement Tim. Then tell vs how many sortes there bee of them that walke after the flesh Silas Two sorts the first be they which are wicked and open sinners hauing cast off the reuerence of God and shame of man as Drunkards common swearers periured persons adulterers common lyers couetous railers contentious persons and the like The second sort be Hypocrites which cloake their actions and life with appearance and shew of faith obedience of the worde good conscience and the spirit of God yet in trueth they are voide of all these and haue no other leader guide or ground of their life and doings but their own ignorant minds and false hearts being wholly carried with bye and fleshly respects and worldly gaine Tim. Giue vs some plaine markes whereby they that in this sort walke after the flesh may perceiue it in themselues that it is so Sil. First that they vse not to take counsell of Gods word to make it their rule of euery particular action of their life Psal. 119 9. Secondly they neuer looke vpon their patterne and example Christ Iesus how he spake did that they may do the like 1 Iohn 2 5. Iohn 10 27. Thirdly they do not by prayer lift vppe their hearts to God to gouerne them in their counsels speeches and
Iames 1 3. Secondly for exercise and encrease of their experience patience hope c. Rom. 5 3 4. Thirdly for the mortification and beating downe of their rebellious stubborne nature which had neede to be suppressed and tamed by the meanes of afflictions Fourthly for the weaning and pulling theyr hearts from the immoderate louing of earthlie thinges Fiftly to humble their hearts before God and to stirre them vp vnto a more feruent prayer Iob 33 16 17 18. Sixtly that God may haue a better occasion to manifest his great power and goodnesse in strengthning their infirmities 2 Cor. 12. 9. and in deliuering them out of all their troubles Lastly the more certainly to confirme their minds in a perswasion of hauing eternal life by like nesse and conformity vnto Christ in his sufferings Rom. 8 29. Tim. What vse and profit are wee to make now vnto our selues touching the state of Gods children Silas First it controlleth and conuicteth them of error that thinke and teach that the children of God may fall from the grace of adoption for that grace of God which adopteth them so supporteth and strengtheneth their will that they sticke and holde close to him in most dangerous afflictions vntill they be glorified of him in Heauen Secondly it reproueth such Christians as neuer haue a thought of this condition and yet thinke they may be very good Christians much more such as to auoid afflictions will make ship-wracke of a good conscience soothing up other men in their sinnes and seruing the time that they may liue quietly safely Thirdly it admonisheth al true Christians before hand to prepare their soules for the day of afflictions after the commandement of Christ and according to the example of a wise builder and prouident King as in Luke 14 28 31. Lastly it serues to comfort all such as doe or heereafter shall suffer any affliction in worde or deede for the name of Christ because they are in such an estate as God hath allotted his owne Children whom he purposeth to glorifie in heauen euerlastingly Tim. What is the second instruction we learne from hence Silas It doth giue vs a double consolation against the sharpnesse of the crosse and afflictions the former is from the communion of Christs sufferings Christians suffer not alone but they suffer with Christ and Christ with them which surely is no small comfort to haue Christ a companion and fellow in our sufferings as it were to beare vp an end of the Crosse nay which is more euen to suffer in vs accounting all that cruelty which is done to his members to bee done to him-selfe as Acts 9 4. Saul Saul why persecutest thou me and Mat. 25 40. Tim. But how may a Christian be certified that in his owne sufferings he suffers with Christ Silas By these two things First if we suffer with the same affection that Christ suffered with that is of obedience to the will of our heauenly Father Mat. 26 39. afflictions because how sharp soeuer they be yet they cannot bee long for they cannot continue longer then the space of this present life and the dayes of our life are but few and our time but short euen as a spanne long or as a watch in the night Now all short things though they bee great yet are more tolerable because they are short Tim. What vse is there to be made of this instruction Silas It doth not onely encourage Christians which do continue in afflictions but it doeth reproue such as faint before the ende of this life these persons to auoide a momentany and light crosse do loose an immortall waight of glory Tim. What is signified by this that hee sayeth they are not worthy Silas That is to say they are not equall or of so much moment and waight as to bee compared with heauenly glory it is a speech borrowed from thinges put into the balance to bee waighed therein amongst which those which be heauiest draw to their side the balance with their waight So then the meaning is that afflictions and glory being put togither as it were in a balance afflictions would be found to be too light and to come farre short in worth and price vnto that glory which is to come Tim. In what things are afflictions vnequall to glory Silas In two things both in quantity and quality first they be vnequall in quality because afflictions are but bitter troubles here on earth before the world but our glory is a heauenly blessed estate before God Secondly afflictions bee sharpe euils which wee feele with griefe but the glory not onely swallowes vp the euill and the griefe but filleth vs with all good things most perfectly They be also vnequal in quantity both for number for measure and for continuance for our afflictions are fewe but the ioyes of heauen are innumerable more then the starres in the heauen Also afflictions are but light but there is a waight of glory which is vnmeasurable Lastly afflictions are but short and momentary but the glory is eternall euen for euer and euer and to last so long as God doth last Tim. Why is it sayd of this glory that it shall be reuealed and not that it is reuealed Silas Because the godly now doe see it and enioy it but in part whereas it shall bee manifested and possessed perfectly in the end of the world vnto which the future tense hath respect Tim. What doctrine are we to learne from these words being thus expounded Silas The doctrine is this all the afflictions which the godly doe or can suffer in this world are vnworthy to bee compared to the glory of heauen the reasons here of bee because there is no comparison between a thing finite and a thing infinite Secondly because the afflictions which be suffered are not incomprehensible as is the glory which the Saintes shall enioy which made one of the Fathers to say If I could perfourme all thinges and suffer all the euils which euer any man did yet all this could not make mee worthy of heauenly glory Origen Tim. What vse and profit is to be made of this doctrine to our selues Silas First of all it doth conuict the Papists of errour in that they teach that our sufferings for Christ doe deserue heauenly glory for this is quite against these words of Scripture which say that afflictions are not woorthy of the glory also they cannot deserue by merit the glory because there is no proportion betweene affliction and glory but betweene merit and reward giuen to merite there must be a proportion for the recompence of a merit is an act or worke of iustice saith Thomas Aquinas but iustice is equality therefore no merite where there is vnequality Secondly from hence also is ouerthrowne the Popish errour of meriting by good workes done after grace because to suffer with Christ is a worke of more excellent vertue then to do good things therefore if our sufferings deserue nothing our
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
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
heere applieth it to the Apostles which published the Gospell also the Prophets in their preaching with gladsome thinges did mingle very heauy thinges and terrible threatnings but the preaching of the Apostles was most gladsome and wholesome We beseech you be reconciled c. 2. Cor. 5 Tim. What is here meant by feet Silas One member is put for the wholeman so as by feet is meant the Apostles themselues and their comming with the Gospell The reason why hee onely mentioned the feete is because they trauelled vppon their feete to spread the Gospel both naked and weary being poore and needy see Math. 10. Secondly to shewe thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kinde of teaching Tim. Why are the Apostles feete called beautifull Sil. To signifie that their comming was beautifull and desirable preaching most sweet and comfortable matters Their comming was thus beautifull first in respect of the manner of their teaching which was with great alluring and delighting their words being sweet as hony and very gracious Secondly in respect of their sweet exhortations and holy life Thirdly because of their powerfull miracles wherewith they confirmed their doctrine Lastly in respect of the message which they brought which was glad tidings of peace and good things Tim. What signifies peace Silas Atonement with God by Christ who of enemies are made friendes to God by iustifying them Rom. 5 1. Whereof followes a double peace first of the conscience in that sinne being now forgiuen it can no more vexe or torment the conscience which cannot now accuse and furiously raile against vs as it was wont to doe neither can our wicked affections so disquiete vs being renewed and led by the spirit Secondly a most louing peace with the brethren hauing all one heart in the Lord and one soule Tim. What are the good things heere spoken of Silas Not earthly and perishing but celestiall and eternall good things as remission of sinnes righteousnesse the holy Ghost regeneration and eternall life the least of them greater then a world Tim. What doctrine doth arise from the words thus opened Silas First that the substance of the Gospell is to declare the enmity of God with man in regard of sinne and that reconciliation is to be attained only in Christ through faith Secondly that the Gospell ought to be much loued respected of vs aboue all other things because it brings vs tydings sure and sweete of the chiefest good thinges as that our sinnes are forgiuen vs c. Thirdly that all outward blessings and deliuerances are tokens of God reconciled to true beleeuers Fourthly that all afflictions whatsoeuer haue not now the nature of punishments but are for chastisment vnto amendment and remembrances c. O how ioyfull tydings are these especially to contrite and troubled soules which are feared with their sinnes and Gods iudgements How should we esteeme of that Gospell which declareth such desireable and gladsome matters how dull and heauie be those soules which be not affected which leape not for ioy Tim. What vse of this point Silas To reproue such as neglect the Gospell or prefer ought before it or contemne it or do not duly consider the excellency of it Secondly to exhort all men to bee much more aboundantly thankefull for the Gospell which offers and opens a treasure of most worthy and rare good things liuing well and godlily that God may long graunt vs the possession of it least for vnbeliefe and vnthankfulnes we deserue to loose it as the seauen Churches of Asia did Reue. 2 3. Tim. What other doctrine gather you hence Silas That the true and diligent Minister of the Gospel ought greatly to bee had in reuerence The reason is because they are the messengers that bring vnto vs these excellent and needfull things and God hath here commanded vs to admire their very feete which are their basest members For if such as bring vs good newes though but of temporall things are welcome to vs and wee gladly respect them then how much more are the messengers of eternall saluation to be had in honour againe if we thinke them worthy to be esteemed that offer vnto vs but a world ly treasure how much more are they to bee accounted off which brings vs a spirituall and heauenly treasure Lastly if in euery profession the Ministers thereof vse to bee honoured as the idolatrous Pagans honour their sacrificing Priests the Papistes their massing priestes the Turkes their praying Priests therefore a shame were it to Christians if they should not honor their preachers which preach peace to thē being messēgers of reconcilement to the K. of heauē Tim. What vse of this poynt Sil. It exhorts all godly Christians to haue their Ministers in singular loue and to acknowledge them thankefully to prouide for them not grudgingly to exchaunge their temporall for spirituall good things their earthly for celestiall 1 Cor. 9. Galat. 6. 1 Thes. 5 12. 13. Secondly a sharp reprehension of such as vse their well deseruing Ministers vnkindly or vnreuerently falsly accusing them wilfully resisting them cowardly forsaking them these shew themselues vnwoorthy of the Gospell which so badly entreat the Ministers of it Tim. What other doctrine Silas That it is the duty of Gods Ministers to preach good things to the people which reproues the vnsufficient or vnwilling which will not or cannot there is an heauy and eternall waight of vengeance due to such Also it bewraies the Pope to be no true Minister of Christ because he doth nothing lesse then bring peace and the message of saluation nay hee is a maine enemy to the doctrine of the Gospell disturbes the peace of kingdomes and common-wealths by his ambition and tyranny and yet he dareth to appropriate this text to himselfe offering his feete couered with Buskins of gold to be kissed of Kings and Princes because it is written How beautifull are the feete that bringeth glad tidings applying that vnto his proud pompous shooes which the Holy-Ghost vnderstood of sounde and painefull preaching which the Pope flyes from as the Owle abhorres the light DIAL XII Verse 16 17. But they haue not all obeyed the Gospell for Esay saith Lord who hath beleeued our report Then faith is by hearing and hearing by the word of God Tim. VVHat doth this Text containe Silas A cause why we should not maruaile that the Iewes did not beleeue the Gospell though the Apostles were sent of God to preach such a worthy and welcome message for Esay had foretold that it should come to passe Secondly a conclusion of the former gradation in verse 14. shewing whence faith in Christ doth proceede as touching the neerest and externall cause namely by the Organ of hearing verse 17. Tim. What is meant by the Gospell Silas Generally any gladsome newes but especially the glad tydings of remission of sinnes by Christ as Luke 2 10 11. I
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
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashiō of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
also vniuersally proclaiming that there is no man liuing which sinneth not in thought word and deed and that continually Tim. What vse heereof Silas It confutes such as vainly and falsely dreame of perfection as the Libertines Familists Anabaptistes Papists which hold the Law possible to bee kept and that men may be without any mortal sin and doe more then is commanded or haue an absolute holynesse and freedome from sinne by the holy Ghost Secondlie it exhorts all Gods children to see and feele theyr owne wants and weaknesses and in the sight and sence of them to lament striue towards perfection Phil. 3 12 13. to confesse our imperfection is our best perfection In remission of sinnes not in perfection of vertues consistes our blessednesse Tim. What other lesson from this part of the verse Silas That the renewing of a man beginneth at his minde not in his body and outward members and actions but first in his vnderstanding part which beginning so it must spread abroade into the will affections and members of the body as mans sall began at the tainting and abusing his minde through vnbeleefe to the worde of Gods threatning so his restoring must take beginning thereat being Queen and mistris to guide all the rest Knowledge of Gods will is the first work of the regenerating Spirit Tim. Let vs goe forward to the second part of this Texte the Exhortation and tell mee what is meant by The will of GOD Silas Not that faculty of power that is essentiall in God whereby God purposeth and decreeth all thinges from euerlasting Rom. 9 16 18 19. but the things which God willeth Of which the Lawe is one part requiring duties to be doue towards God and man and the Gospell another part requiring men to beleoue in Christ repent of their sinnes Iohn 6 4. 1 Iohn 3 23. 1 Thes. 4. 3. The reuealed will then is meant heere namely the promises and precepts of the word and not his secret will In our common speech we vse to say this is my will whō we meane not that part of the soule by the which wee will and desire things but the things themselues which we do desire so heere it is taken Tim. To proue what this will is what doth it signify Silas First plainly and distinctly to know it Secondly to try and discerne it from that which is not Gods wil Iohn 10 4 5. Rom. 2 18. 1 Thes. 5 21. Actes 17 11. Thirdly with sound iudgement to allow and heartily to loue things agreeable to his will Phil. 1 19 Psal. 119 14 16. O how do I loue thy Low it is deerer to me c. Lastlie with choarefulnesse and diligence to performe it and to conforme our whole life according to the rules of it Iohn 10 14. Iam. 1 22 23. 1 Iohn 2 4 5. Tim. What Doctrine are we to learne from these words thus expounded Silas Seeing that the approouing of the wil of God is a speciall part fruite and effect of our renewing as this particle That doth imply it doth teach therefore that none but regenerate persons borne anewe by the holy Ghost can loue and embrace Gods will by Fayth and obedience to it All vnregenerate men either thorough ignorance they do not know it or if they knowe it through malice of their hearts they hate and abhorre it as heretickes and prophane men or thorough hypocrisie they may speake and professe well of it yet they refuse to frame themselues according to it As very many which are called Christians are very forwards to heare the word to commend the doctrine which is taught to condemne things which are contrary to the wil of God and to praise the Preacher of the worde to make great shew of zeale both towards the word of God them that bring it like to Herod Marke 6. and Simon Magus Acts 8. too like others which liue after it and to ioyne in fellowship and company with them and yet beeing transported and cleane carried aside by some wicked affections as vncleannesse couetousnesse wrath pride or the like they neuer submit to the will of God to doe it but most miserably faile in their practise preferring and taking part with their owne corrupt will against Gods will Whereas the truely regenerate person as hee hath his eyes open by the illumination of Gods Spirit to see in part what the will of God is so he striueth earnestlie to performe what hee knoweth to beleeue that which God doth promise to do what he biddeth to leaue vndone what he forbiddeth to feare what he threateneth to reioyce in his comforts At a word to order guide his thoughts words and deeds by the sound rule of his word as he may please God in them all as the Prophet Dauid professeth of himselfe that hee was purposed to keepe the righteous statutes of God and had sworne to obserue his testimonies Psal. 119. And the blessed Apostle Paul as he witnesseth of himselfe desireth to keepe a good conscience and to liue honestly Actes 24 16. Heb. 13 18. So euery one of Gods children according to the measure of grace receyued in their new byrth it is their hearts desire and constant endeauour to expresse in their actions that knowledge they haue of the will of God and by their owne obedience to Gods will as by a sure token and marke their regeneration is sealed and made knowne to them 1 Iohn 2 4. I am thine Lord saue me for I keepe thy commandements saith Dauid Thus may euery godly man conclude that God is his Father wil saue him because he labours to please him by liuing according to his word For not euery one that saith Lord but he that doth shall enter into the kingdome Math. 7 21. Such for their firmenesse in the state of grace and saluation are likened to an house built vpon a rocke which neuer shall be remoued Math. 7. 25 26. Tim. What other lesson may we take from hence Silas The onely rule of faith and manners is the will of God reuealed in his word The Shepheards voyce is that which the sheepe are to hearken to and follow and Gods will is that onely thing which his people must approoue of beleeue and practise The reasons hereof be First because the will of God onely is good it commendeth all good things it condemneth all euill things the will of all other creatures is so farre good as it accordes with this also it makes men of ill to become good for it conuerteth sinners Psal. 19 7. The second reason is because this will of God is acceptable there is nothing that we eyther thinke speake or doe which is acceptable or pleasing to God if it swerue from his will to the which whatsoeuer is agreeing that and that onely he liketh blesseth and rewardeth as it is written Great is their reward that do thereafter Psal. 19 11. Thus Abraham Isaac Iacob Elias Zacharias Elizabeth and whosoeuer else
the right disposing of the publike almes there were appointed Officers Acts 6 5. whose guift was simplicity without fraud vaine-glory couetousnesse or frowardnesse to giue out the almes The second Ministers were they which were ioyned as assisstants and helpers to the Pastors for good gouernement of the flocke to preuent scandals and offences 1. Cor. 12. 28. 1. Tim. 5 17. These Mc Caluine calleth Seniors Osiander censors of manners Tertullian presidents which obserued and attended manners and outward behauior only there guift is diligence which containeth both a resolute purpose and great endeauour with delight to do the businesse and charge committed to them The third and last Ministers bee mercy-shewers not such as be spoken of Mat. 25 35 36. for these workes be common to all Christians but such mercifull workes as be mentioned 1. Tim. 5 10. Their guist is cheerefulnesse which containeth in it three things first alacrity of heart secondly gentlenesse in words thirdly pleasantnes in countenance they which were to be implyed in this seruice of mercy shewing vnto sicke aged impotent strangers exiles orphanes as their worke was such as might breede lothsoinnesse to attend sicke and feeble so they were to bee olde widdowes and aged men whoe naturally are sowre and testy therefore needed this precept of cheerefulnesse DIAL VI. Verses 9 10. Let loue be without dissimulation abhorre that which is euill cleaue to that which is good Be affectioned c. Tim. WHat is beere performed by Paul Silas After particular duties in respect of a gift and a function in the Church now hee turnes vnto generall dutyes and commendeth vnto Christians certaine generall graces pertaining vnto common conuersation whereunto he exhorteth them namely to continue in the practise of them for being beleeuers they already had begun to exercise these vertues as namely loue courtesie diligence feruency hope patience prayer liberality hospitality humility mutuall affection and simplicity forbearing of reuenge and such like godly grace as ornaments of our Christian profession and fruites of charity Of this loue heere be in our text sundry good precepts First that it be true without dissembling Secondly discreete abhorring euill Thirdly firme in adhering and sticking to goodnesse Fourthly vniuersall to all the brethren without partialnesse Fiftly fernent and earnest without coldnesse Sixtly humble without ambition Tim. Wherefore doth be begin with loue why is this first named of all other vertues mentioned in this Chapter Sil. Because it is the chiefe guift aboue other and sountaine of all the rest which doe spring out of loue as head-spring and mother of them all Before in former Chapters whiles Paul discussed the doctrine of grace and entreated of free Iustification by Christ he neuer mentioned loue for that it had nothing to do in matter of forgiuenesse of sinne either to merit it or to receiue it It doth onely declare as a signe who be iustified and pardoned by faith But now he giueth exhortation to manners and good life hee nameth loue as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation being ringleader vnto and breeder of the rest for therefore doe men behaue themselues iustly meekely peaceably chastly and curteously because they do loue Tim. By what Reasons may it bee proued that charitie is a chiefe gift of the spirit Silas Not onely because Paul nameth it in the first place as heere and Galath 5 22. and for that it is the roote of all the rest as Faith is the roote of loue but thirdly because it is the summe of the Law Rom. 13 10 And fourthly it makes al graces profitable which are of no vse without charity 1 Cor. 13 1 2. and fiftly it is the band of perfection which knits all Christians and holds all duties together as stickes are made fast by a bande And sixtly it is the maine badge and cognisance of true Christianity and a certaine note to discerne a true Christian from a counterfet Iohn 15 35. 1 Iohn 3 14. Lastly it is perpetuall and remaineth after other giftes when Faith and hope ceaseth it continues 1 Cor. 13 13. Tim. What Vse is to bee made of this Doctrine touching the excellency of loue Silas First to enflame our hearts more and more with the loue of this louely grace more earnestly to seeke after it also more heartily to praise God for it I exhort therefore as Paul Col. 3 14. that aboue all things wee put on loue Tim. Of what quality is that loue we are exhorted vnto Silas Such loue as is without dissimulation that is it must bee true sincere from the heart without fraude guile deceite false shewes or wrinkles Tim. How may a Christian iudge of himselfe that he hath this vndissembled and vpright loue Silas There be three rules by which it may be discerned to be voide of hypocrisie First when one doth heartily loue God and that which is pleasing to him A good rule for then wee cannot choose but in our loue to our neighbour to be sincere because sincerity and truth is a thing highly pleasing to God The second rule when we are ready to do towardes our neighbour as wee our selues would bee dealt withall by others This rule is commended in Math. 7 12. for no man will dissemble or deale falsely with himselfe The third rule is not to loue in word and tongue onely but in truth and indeede 1. Iohn 3 18. not as they are spoken of in Iames 2 15 16. but as God loued mankinde to whom he promised his Sonne by word and afterwarde sent him at the sulnesse of time Gal. 4 4. or as Christ who shewed his loue not onely by kinde speeches but by giuing his life 1 Iohn 3 16. so our loue must bee expressed in actions and then it is sound and vndissembled Lip loue is lying loue Tim. To what profit may we turne this doctrine Silas It serues for iust and due reproofe of all such as make shew of loue and mean it not such as giue sugred for words to hide the gaule of the heart and the bitternesse of the hand speaking faire when they meane foule as Caine did speake to Abell Ioab to Abner and Amaza and Iudas to Christ. These had honie in their lippes and swords in their hearts Secondly such as shew loue out of seruile base feare and dread as Malefactors and Offenders do to seuere Magistrates bad seruants to their vncourteous Maisters and the poore to the mighty whō they could wish in their graues yet by speeches and gestures pretend much reuerence and loue Thirdly such as loue others for profit which they hope to suck out of them so long they make much of them giue kind words as Felix did Acts 4. At a word all such are heere condemned as do not loue their neighbors out of a pure heart the seate of loue vnfaigned Faith the cause of loue a good conscience the companion
for euill doe it purposely maliciously and wittingly knowing that they do euil and yet wil do it cōtrariwise they that patiently and meekely suffer iniuries as they keepe themselues pure from sinne so they declare themselues to be led by the Spirit of God which is the Spirit of meekenesse and to beare the Image of Christ who when he was reuiled reuiled not againe and when hee suffered threatned not 1 Pet. 2 23. Heere it must be obserued that this precept of retaliation reacheth not to the Magistrate whose office it is to render euil for euill tooth for tooth eye for eye bloud for bloud see Rom 13. to render euill to an euill doer is a worke of iustice and therefore good It checketh onely priuare iniuries betweene a man and his neighbor in such wee may not carry a minde desirous of reuenge but bee willing to beare Moreouer if it be euill to recompence euill for euill it is far worse to recompence euill for good This is not onely an humane error but a diabolicall naughtinesse the very height of all vnthankfulnesse to deale vnkindly with such as haue vsed vs kindely the iust GOD hath threatned that euill shall neuer depart from the house of such as so do let the Iews be an instance for proof hereof for the wrath and vengeance of God lies heauy vpon that nation vntill this day because vnto the Prophets vnto Christ vnto the Apostles which did good to them by instructing them calling them vnto the kingdome of God they wretchedly recompenced much euill beating some reuiling some and killing others Lastly note that euil must be requited to no man neither to a frend and a Christian for he is our brother nor yet to an enemy or Infidell for he is a man as we are made after Gods owne image Tim. Come now to the next Aphorisme and tell vs the summe of it Silas The summe is that we ought to imbrace innocency of life euen in the sight of men that euill men may haue no cause to reproach vs as euill dooers 2. Pet. 2 12. and good men may be edified by our example 1. Cor. 10 33. and be moued to glorifie God Mathew 5. 16. 1. Peter 2 12. Tim. What is meant by bonest things Silas Iust and holy things whereby the praise of God is aduanced and the saluation of our neighbour furthered Secondly such things as cannot bee done without offence though they be lawfull 1. Corinth 10. 23. When he saith these things must be proued hee thereby sheweth very manifestly that these things are not to bee done carelesly and at all aduenture but with great diligence and prouidence or forecast so the word in the originall importeth as if in our mindes and thoughts wee should study before hand and prouide that nothing be done but what may be approued of God al good men it is to be noted that these tearmes before all men may eyther be opposed vnto God as if it were saide Be very carefull that the things ye doe be honest and good both in the sight of God and men This opposition is expressed in 2. Cor. 8 2. or else also the antithesis is betweene man and man as who should say Both to this man and that man to the Iew and to the Grecian to one as well as another friend or stranger carry your selues honestly whether they bee pleased or not pleased yet let all that is done before them bee honest Heereby bee reprooued such who procure things honest onely before men neglecting God as hypocrites whoe looke alone to their reputation among men Mat. 6 1. Secondly they which doe honest things before God but are rechlesse in giuing satisfaction to men or if they iustifie their doings to some men it is with contempt of others Lastly they which exercise honesty neyther before God nor men but are without reucrence of God or care of men like the Iudge in Luke 18 3. Many such leud and notorious euill liueis there be which haue shaken out of their hearts the feare of God and the shame of the worlde the loue of heauen and the dread of hell not caring what be thought or spoken of them in earth or what euill happen to them from heauen forlorne persons addicted to euill courses DIAL X. Verses 18 19 20 21. If it be possible in asmuch as in you is haue peace with all men Dearely beloued auenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the Lord Therefore if thine 〈◊〉 hunger c. Tim. VVHat vertues dooth these last verses of this Chapter exhort vs vnto Silas Vnto these two the first is peaceablenesse or loue and care of a peaceable life The second is meekenesse in forbearing reuenge vpon this reason that Gods office is to take vengeance which is confirmed by authority of Scripture verse 19 20 21. and set forth by the contrary of doing good for euill in stead of taking reuenge This is amplyfied by the euent so thou shalt heap coales all is shut vp with this worthy Alphorisme bee not ouercome with euill but ouer come euill with goodnesse Tim. How doth this precept of imbracing peace differ from that which enioyneth concord of minde verse 16 and why are we to follow peace and towards whom and with what conditions Silas In the 16. verse inward concord amongst Christian brethren was commended as a thing simply necessary now the study of retaining peace with strangers from the faith and infidels or heretickes as well as Christians is required as this clause sheweth with all men First because God commanded it to be so Secondly he delighteth in peace thence he is called the God of peace Rom. 16. Thirdly he hath pronounced them blessed that keep and make peace Mat. 5. Fourthly many and sweete are the benefits of peace but bitter and sundry are the fruites of contention vexation of minde waste of substance c. We are to follow this peace vpon two conditions wherein this precept differeth from the next before it for wee must absolutely at all times before all men prouide for things honest but peace cannot be had but with certaine men therefore he addeth conditions to limit and restraine this exhortation Tim. What be those conditions and what is the meaning of them Silas These conditions are not all one as some thinke but diuers the former if it bee possible she weth that in some cases and with some men peace cannot be had name ly when question is of religion that God is to be offended by partaking with Idolators or heretickes or when by our silence the truth is to bee betrayed and our neighbours saluation hindered In these cases with good conscience peace cannot possibly be retained we cannot haue society with men in euill things and wickednesse for our duty is to resist and oppugne such things according to our vocation guifts and meanes though peace bee broken a godly dissention is better
est se vincere posse This is it which wee are mightily to striue vnto as a most excellent degree of perfection Be perfect as your heauenly Father is perfect for he is kinde vnto the vnkinde and suffers his Sunne and raine to fall vppon the ground of good and bad In these step pes of God did walke Moses Christ Dauid Paul Stephen all dooing good against euill CHAP. XIII Of Magistracie DIAL I. Verse 1. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Timotheus VVHat is the Argument and subiect of this Chapter Silas Hauing in the former Chapter exhorted vs to many morall duties hee now commendeth vs vnto politicall and ciuill subiection and withall exhorteth vs vnto mutuall charity and holinesse of conuersation so as the parts of this Chapter are three The first of obedience to Magistrates to the end of the seauenth verse The second of loue due to our Neighbour to the eleauenth verse The third of purity and sanctimony of life to the end of the chapter Tim. Shew vs now more distinctly the connexion of this Chapter with the former and what reasons might mooue the Apostle to treate of duties to Magistrates Silas Paule hauing before forbidden to recompence euill and to avenge our selues lest he might be thought to take awaie all power from man to auenge our wronges he now teacheth that Magistrates are set vp of God to be his ministers to take vengeance of euil dooers Secondlie hauing saide that we must doe good to such as hurt vs he now very fitlie inferreth that we ought much more to reuerence and obey Gouerners which are helpfull to mankinde Now the reasons which mooued Paul to make a set treatise touching the honour due vnto Rulers are these First to stoppe the mouthes of such as affirme the Gospell of Christ to be an enemy to authority against Kings and Princes for thus the Christians were accused in the Apostles time Secondly in respect of the Iewes who being borne of Abraham free borne and Gods peculiar people did seeke to shake off the yoke of the Romanes who were now become their Lords Thirdly because it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite to bee ruled by heathenish Gouernors such they all were at that time Lastly to meete with such as imagine that Christian liberty and ciuill magistracy could not stand together and that we need not to be subiect to politicke lawes because Paul had written before that wee are not vnder the lawe Vpon these considerations it seemeth the Apostle doth now very seasonably vrge ciuill obedience and as all the precepts in the former Chapter from the ninth verse to the end are branches of the sixt Commandeinent Thou shalt not murder so this that hee speaketh now of subiection to Rulers belongeth to the fift commandement whereof it is a part for what else bee Magistrates but Parents of their Country raised vp of God with a fatherly affection to defend the lawes and publike peace and to procure the common good and to bee honoured of the people vnder them with child-like reuerence and obedience Tim. Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority Silas The generall members of this treatise are two first a proposition secondly the reasons thereof Tim. In what words is the proposition contained and what is the meaning thereof Silas The proposition is in the first words Let euery soule bee subiect to the higher powers the meaning heereof is Let euery man and woman bee in subiection to the Magistrate In the worde soule there is a Synechdoche as the flesh or body which is put apart is sometimes put for the whole man as in those sayings of Esay all flesh is grasse and againe all flesh shall see the saluation of God so the soule doth often signifie the whole man as in Genesis 46. Iacob went downe into Egypt with 70. soules and Acts 27 37. and so in this place the whole man is denominated from the soule which is the principall part and in the Psal. Soule is sometimes put for the man himselfe but yet the Apostle vseth rather the word soule then man for these reasons as namely first of all to teach vs that the subiection he requireth must be voluntary not vpon compulsion but willingly Secondly to shewe that inferiors not in substance onely and body but must bee subiect also euen in their very soules in such things as they may doe with a good conscience otherwise they ought to obey God rather then men Thirdly to declare that all mortall men without exception of any euen as many as haue soules must yeeld their subiection to Rulers Tim. Is not this last thing further confirmed by this vniuersall particle euery soule Silas It is so for the meaning thereof is thus much that all men of what condition sexe or age soeuer none exempted must be subiect Therefore foolish aud very false is that collection of Origen that such as bee vtterly spirituall and doe not follow the affections of the flesh are not to liue vnder Princes because Paul wrote thus Let euery soule not let euery spirite this is more subtle then sound for none were more spiritual then Christ his Apostles and yet none were more subiect then they wherfore it is better to say with Chrysostome that this vniuersall particle all doth comprehend all without exception of any and that this precept is giuen not to secular men onely but also to Priests and Monkes as Chrysostome saith Whether hee bee an Apostle or Prophet or Euangelist or whatsoeuer hee be let him bee subiect for this subiection saith he doth not ouerthrow religion Heereunto accordeth Bernard in an epistle of his to the Clergy of Rome Epist. 42. Si omnis anima subyci debeat quis eos excipiet ab hac vniuersalitate quisquis conatur clericos excipere tentat decipere yea Christ himself did not plead priuiledge against this precept neyther did grant exemption vnto any Tim. What vse is to be made of this point touching the generality of the persons who must be subiect Silas It reproues diuers sorts of persons First the anabaptist who will not admit Christians eyther to beare Magistracy or to bee subiect vnto authority as if it were fit for Insidels but not for the faithfull to be subiect to powers vnder this pretence that being Christs sreemen they may not liue in seruitude or be bound vnto any whereas Paul directeth this precept to the beleeuing Romanes who were Christians by profession whose spirituall freedome from sinne Sathan and damnation is not repugnant vnto corporall subiection due to ciuill Magistrates There is nothing in the Gospell against this but rather much for it that a man may be both a Christian and a subiect as well as a wife a maister a seruant and a childe The second kinde
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
man could binde the Conscience then it would follow that inferiour power might prescribe and ouerrule the superiour These things serue to discouer the intollerable pride of that man of sinne the Pope of Rome challenging to himselfe that which is peculiar vnto God euen a Soueraigne rule ouer the conscience which hee will haue as much obliged vnto his Ecclesiasticall Lawes as vnto Gods morall Precepts so as men shall sinne mortally become worthy of eternall death if they breake any Papall constitution euen therefore because they bee his constitutions Thus Pererius the Iesuite affirmes but Bellarmine in his Chapter de pontifice goeth yet further that if the Pope should commend for vertues such thinges as are vices men are as much bound in conscience to obey them as if they were lawful things commanded of God and no maruaile seeing they ascribe vnto the Pope omnipotency and acknowledge him to be a God But what is this but to fulfill the prophesie of Antichrist by Saint Paul 2 Thes. 2 2. to sit in the Temple of God as God to lift vp himselfe aboue all that is called God For the Conscience is Gods Temple and subiect vnto none but to God according to that Giue vnto God the thinges that are Gods Mat. 22. Tim. But do not the Lawes of man binde the conscience in any respect Or if they do how or in what respects Silas Yea we are in Conscience bound to obey humane Lawes or els we run into the offence of God and so offend our Conscience This is the very meaning of our Text for if we must obey for Conscience sake then Rulers and Lawes do in some sort binde our conscience Againe this Commaundement be subiect vnto higher powers cannot bee broken with a good Conscience Therfore we are in conscience bound to do such things as are enioyned vs by rulers with this condition that the thing enioyned bee not contrary to common honesty equity reason and religion For further explanation of this point obserue that the Lawe of ciuill Magistrates do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require as Vsury drunkennesse periury theft murder and then wee obey not in respect of men but for diuine precept sake the things commanded being such as we cannot but imbrace vnlesse we would wound our Conscience but if the things inioyned be indifferent of a middle Nature neither prohibited by Gods Law nor exacted yet then we are to obey in Conscience not of the thinges themselues but first of the generall precept Honour the King submit your selues to Principalities be subiect to powers c. Se condly in respect of the end which the ruler propounds vnto himselfe and that is externall peace order comelinesse honesty which being morally good things wee are therefore in Conscience bound not to violate them Thirdly in regard of certaine accidents which do acompany the breach of human lawes as disloyalty contempt of Rulers scandal to our neighbors which being things morally euill therefore when any of them doe yssue for our neglect of ciuill Lawes then the conscience is hurt and sinne is committed though the things whereon the Lawes were made be but indifferent Finally if humane lawes be such as do determine of circumstances which be means the better to maintain obserue Gods moral Law as touching time and place of diuine worshippe and concerning the not wearing of Dagges Swords Gunnes to auoyde murther or moderation in meats drinkes apparrell c. to auoide intemperancy in these thinges it behooues vs to make Conscience that we do not offend because God himselfe hath bound vs to the exercise of all meanes and helpes whereby any vertue may bee exercised or any Vice eschewed Tim. Proceede to the next verse For this cause ye pay tribute and tell vs what is meant by these words Silas Now Paul reasoneth from their owne testimony as if he should say in that you pay tribute in this you witnes that you do owe subiection to Rulers euen for this cause that you may auoide wrath and keep a good conscience By Tribute is meant such paiments as the people contributed to their Rulers and were brought into the Kings Exchequer as one would say for commodities exported or imported thence called Phoros apo tou phérein or prosphérein Tribute herein differs from customes which are imposts and payments either paide by the polle man by man or according to mens seueral substances immoueables things lands or mooueables as Merchandize Note further that he saith not ye giue but ye pay tribute to teach that Tributes are not gifts but debts not things freely bestowed but of duty performed as it is written in the beginning of the seauenth verse Render to euery man his duty And whereas our Apostle writing to all beleeuing Romanes whereof some were Ministers some were people and vniuersally saith to them all yee pay Tribute This sheweth that no persons Ecclesiastical or Ciuill be exempted from this part of subiection of paying Tribute vnlesse where there is immunity granted by the bounty of the King Tim. What is our doctrine from this sixt verse Silas That it is a duty by God himselfe laide vpon all sorts of subiects willingly to pay vsuall customes and tributes vnto their Princes The Reasons of this duty be these First to testifie and declare our subiection toward powers that we acknoledge them to be our lawful Gouernors and that we haue them in singular account as men set ouer vs by God for whose sake wee pay them tribute subsidies and customes Secondly to maintaine and vphold the publicke charge that Princes are put to about the publicke tranquillity Whence it is that by Vlpian tributes are tearmed neruireipublica for that no more a body can be preserued without sinnewes then a Commonwealth without tribute Now reason would that euery man should bee burdened about the vpholding of that wherein euery man hath an interest publike charge to be defraid by publike purse euery man his share according to his meanes many hands wil make light labour Thirdly tributes are to be paide as a recompence vnto Maistrates for their great paines for they must apply themselues as the text saith verse 6. to this purpose that is with all their study care and might they must serue to take vengeance on the euill and to recompence the good to vse the sword for making of lawes for maintenance of peace execution of iustice and waging of warres these be matters of great waight charge and difficulty of much paine and perill which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler who is a seruant to all to watch when other men sleepe to trauaile abroad when other men stay at home to purchase other mens ease and safety with their owne disquiet and danger Which made a certaine wise man to say that if a Crowne lay on the ground he would not
stoop to take it vp it had so many cares annexed to it In respect whereof Queene Elizabeth spake it openly in the Parliament house that she had rather bee a milke-woman then a Queene were it not more for her subiects sake then her owne And of a certaine Romane wee reade that long aspiring to be Emperor hee was not so forward to haue it as feeling the burthen he was willing to cast it off yea moaned and complained of the burthen of it that it was heauy If this matter were throughly considered it may restraine many men from aspiring to places of gouern ment which are ioyned with so many and so great incumbrances and troubles if their duty be thorowly done also it would preuaile with subiects to encourage thē without grudging and murmuring willingly yea cheerefully to bring in all such payments which are reasonable and necessarily imposed vpon them for the publike good or for the sustentation of publike persons Such as are compelled to pay doe heereby deserue rebuke Withall hereby are reproued our Romanists which both de facto iure exempt the persons of the Clergy in criminall causes from ciuill tryals and their goods from ciuill payments according to a decree of Boniface the 8. and the corrupte opinion of Bellarmine that the Clergy is exempt in person and goods by donation of Princes and of Thomas Aquinas that the law of nature hath freed the Clergy though Princes had not cleared them But all this is quite contrary to the law of God who requires euery soule to be subiect v. 1. and tribute is a part of subiection verse 6. Secondly to the example of Christ his Apostles who paide polle mony Mat. 17. Thirdly to the lawe of reason and nature which teacheth that members of a common-wealth and such as partake of the benefit of Gouernors should in common maintaine gouernemnt it beeing vnreasonable that when others are burthened Ministers should be eased hauing mony lands and possessions aswell as others alwayes excepting such immunities as they enioy lawfully and some where in that proportion as were they exempted Princes should loose the third part of their kingdome as now in Spaine and was sometime in England Tim. What is signified by feare and honour Silas Not feare after a crime committed which is of an euill conscience but an awe to offend and doe a fault which is of a religious heart bearing reuerence to Gods order and carefull to obserue good lawes without giuing offence Honour is the testification of inward feare by outward signes as vailing the cap bowing the knee rising vp because of their place and dignity keeping silence before them speaking well of that they do well couering their infirmities not as Cham blazoning the faults of Rulers comming to them vpon command answering them with good reuerence and meekenesse attributing to them their due titles c. All which belongs to the honour of our superiors may be brought to these few heads 1. loue to their office and Gods ordinance in it 2. reuerence of their dignity and power 3. thankefulnesse for their care labour and the benefits which come thereby to all 4. charity in construing wel their actions interpreting doubtfull things to the best part 5. prayer for Gods assistance protection 6. obedience to lawful cōmandements 7. patience in suffering euen vniust punishment without resistance DIAL VI. Verses 8 9 10. Owe nothing to any man but to loue one another for he that loueth another hath fulfilled the law For this thou shalt not commit adultory c. Tim. HOw doth the Apostle proceede and what agreement hath this with the former Silas This is the second generall part of this Chapter containing an exhortation to mutuall loue It hath this coherence with the former matter wherein hauing exhorted to render Magistrates their due particularly hee nowe generally perswades all Christians to pay vnto all sorts of men whatsoeuer they owe them not ceasing till they bee quit srom all debts by which occasion he stirreth vs vp to pay the debt of charity for if all debts must be paide then must charity be exercised because that is a debt and profitable for vs to the keeping of the law which he proueth by these two reasons one by the enumeration of particulars verse 9. as thus The particular precepts of the law are these Thou shalt not commit adultery c. but loue inableth vs to the keeping of these precepts therefore is loue the fulfilling of the law the assumption and conclusion of this argument are in the tenth verse The second reason is loue doth none euill therefore it is the keeping of the law Of these 2. reasons the former is drawn frō a profitable effect of loue the latter from remouing of the contrary effect Tim. What is the doctrine we learne from the first words of the text Owe nothing c Silas That it doth behooue euery Christian to haue an honest care for the payment of his debts of all kindes both ciuill and morall This proposition needes explanation confirmation and application I explaine it thus it is a part of euery wise man so to liue if it be possible as he may free himselfe from all pecuniary debts First that hee may not bee obnoxious to others and the lesse bee his owne man Secondly the more a mans debt is so the lesse is his substance Thirdly debt is a disquiet vnto an honest minde and hath some apparance of discredit Some by debt hurt their name their profession and their posteritie The best meanes to auoyde debts are these First frugality and moderation in expences euer keeping vnder rather 〈◊〉 at any time going aboue our degree and ability For whereas diuers there be who go ouer shooes and Bootes yea and ouer eares too in debt that fals out by ouer-eating and drinking or by ouer building or by ouer purchasing or ouer cloathing themselues theyrs Secondly warinesse in contracts and bargaines Thirdly by auoyding rash suretiship when we know neither the men nor their estate for whom we become pledges In this there is much folly and oftentimes the end therof is beggery as Salomon in many places teacheth so doth debts which commeth by gaming and ryotous liuing Fourthly by eschewing to take money vpon Vsury for that biteth as the Hebrew word signifieth gnaweth estate of many a man to the bare bone at last But sithence it sareth so with many men as it is hard for thē to trade in the world without debt in this case wee are charged by the Apostle to make due and timely satisfaction Tim. But what if my neighbour will forgiue the debt Or what if he be not able to pay it Or what if the debt be small or the creditor be dead none appointed to require it Silas Though the debt be forgotten and neuer demanded yet art thou bound to pay if thou bee not forgiuen and quite discharged If thy debt be so great and thy selfe so poore as thou beest
out of the stomacke into the head thereby the senses beeing bound a man is vnable to heare or see or smell or to performe the common functions of naturall life A waking out of sleepe is the liberty of the senses that they may performe their functions as Aristotle describes it in his booke de somno vigilys Spiritually by sleepe is signified sin which being securely liued in disableth the soule from doing the duties of a godly life whereof men haue no care so long as they bee carelesse and sencelesse without the knowledge and feare of God no more then sleepy men haue care of their ordinary affaires Further our spirituall waking implyeth a knowledge of the will of God and a study of a godly conuersation at a word slothfulnesse of the minde drowned in worldly cares carnall security ignorance and contempt of God are the sleepe heere spoken of which causeth vnregenerate men to be dead euen while they are aliue as it is written of the Ephesians being vnbeleeuers Ephes. 2 1. and of those wanton widdowes which were giuen to their pleasure 1. Tim. 5. and of the Church of Sardis both Pastor and people Reuel 3 1. For as for the time of sleepe it litle differeth from death so secure sinners are spiritually dead but on the contrary faith in Christ accompanied with hope loue feare of God and repentance is the waking out of sleepe heere spoken of which causeth men though dead to liue for such as liue godly in this world are sure to liue happily in the world to come for the lise of gtace is eternall ending in glorye which neuer hath an end Tim. Yea but these Romanes were conuerted and did beleeue therefore why doth he say to them It is time to awake out of sleepe as if they were dead vnto sinne and not aliue to God Silas It is true that the Romanes for the most or best part were indeed regenerate persons and beleeuers such as were already wakened out of the sleepe of sinne as appeareth by the testimony that Paul gaue them Rom. 1 6 7 8. and 6 17 19. yet this admonition is not vnfit and vnmeete for them because still there were amongst them such as slept in sinne being drowned in the pleasures of this life not minding God nor their owne saluation and euen the faithfull themselues were but in part awaked out of sinne Math. 25 1 2. The fiue wise Virgins slumbred no lesse thē the foolish the Church Cant. 5 2. confesseth that howsoeuer her heart waked yet shee was asleepe Thirdly Christians haue still some drowsinesse and sluggishnesse about heauenly things hanging vpon them this exhortation then to awake out of sleepe is alwayes needsull as to leaue the reprobate without excuse and to leade the elect which are not yet borne anew to a consideration of their estate that they may turne and liue so to quicken the soules of true beleeuers vnto a farre greater care of holinesse then euer yet they exprest And this is the very lesson which we are all heere to learne and take out that such as haue done well goe forwards with all alacrity and courage It is not enough to enter into the estate of christianity but we must still goe forwards till we haue finished our course Christians must seeke to grow in grace as worldlings in riches in honours c. a progresse in true piety is the scope which Paul heere aimeth at Tim. What reason may be rendered of this lesson Silas The very same that Paul rendreth heere because our saluation that is eternall life in heauen is neerer thē when we beleeued which compareth not the law of Moses with the Gospell as an obscure light with a more cleerer but the increasing of our faith with the beginning for he writeth not to Iewes onely but to Gentiles by an allusion to such as runne in a race who runne the more swifter the neerer they come to their races end least if they be slothfull others ouerstrip them and get the goale from them So Christians the longer time they haue beene beleeuers and the further they haue proceeded in the way of godlinesse they must runne with the greater diligence and earnestnesse The motion of a Christian life must not be like to a violent motion which is slower towards the end but like to a naturall motion which towards the ende is the swifter Hitherto belong all those promises Math. 10. He shall bee saued which continueth to the end and the threatning of being shut out of the kingdome if we looke back after we haue set our hand to the plough Luke 9 62. and those reprofes Will ye end in the flesh after yee haue begun in the Spirite Galath 3 3. and those exhortations Remember Lots wife againe So runne as ye may obtaine 1. Cor. 9 24. and Keepe faith and a good conscience 1. Tim. 1 19. and Striue lawfully and lay hold on eternall life and whatsoeuer places doe perswade vs to increase more and more and to grow and to holde fast what wee haue receiued and to continue in the bountifulnesse of God He that is a watchman may not wake one halfe of the day and sleepe the other so he may loose his head nor a rūner in a race may giue ouer afore he come to the goale then he loseth the garland and such as faint in wrastling loose the crowne therefore quicken your hearts and encourage your selues to profite and proceed in your godly course whereof a great part being already runne there being perill by slacking and giuing ouer study of piety and such fruite and benefit in perseuerance it behoueth you so much the more cheerefully to finish the rest of the race knowing there will bee an ende and your hope with your labour in the Lord will not be in vaine DIAL VIII Verse 12. The night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Tim. VVHat is done heere by our Apostle Silas Heere is the thirde argument taken from the circumstance of time or of the Romanes present condition concluded in these two Sillogismes First when the night is gone the workes of the night must be laide aside but when we beleeue the night is gone therfore we are to cease the workes of darknesse Secondly when the day is come we are to do the workes of the day but the day doth shine vppon vs therefore we are to do the workes of the day The summe of the whole Argument is that seeing the night of ignorance is past which is the season of liuing in sinne and security and the day of the knowledge of God is appeared which is the season to awake in let vs therefore endeauour to frame our liues sutable vnto the time and present state of grace wherein wee are placed by putting on the armour of light and casting off the workes of darknesse Tim. Shew vs now more plainly what is meant by the
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among thēselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
it tends not to edifying in godlines but to destruction and maketh men fall from God and become worse and worse and therefore is to be abhorred Zachary ioyneth peace and truth Zach. 8 16. Peace and holinesse put togither Heb. 12 14. Peace and edification in this text Thus the Scripture sets our bounds for peace which we may not passe a necessary and holy contention is to be preferred to an impious peace Tim. What are we to learne out of the 20. verse Silas Namely that our Brothers faith and saluation which be the worke of God ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating For howsoeuer all meates bee pure and lawfull in theyr owne nature and by Gods ordinance yet our eating is euill if the peace of the Church be troubled or edification hindered or offence giuen to such as be weak Where indifferent things cannot be vsed but with disturbance of Christian concord with losse of peace amongst Brethren with hurt and destruction to the infirme with scandall offence then they cease to to be indifferent and the vse of them is euill as Illyricus and Paraeus teach from this place Tim. Whether are we to abstaine from eating flesh if we bee in the presence of a superstitious Papist who makes conscience of it least we offend him Silas If such a Papist be simply seduced by others and hath had no meanes of knowledge by instruction and doctrine of the word then there is the more regarde to be had of him he is first to be shewed in good fashion that all creatures are good and lawfull at all times and nothing in it selfe vncleane but to them that thinketh it so or which eateth with offence against his conscience these make meates which bee pure to be vnpure for vse to themselues Secondly if it bee an vnderstanding Papist then the case is altered for there is great difference betweene a weake Iew and an obstinat Romanist First because such an one is not to be held a Brother as I haue proued before chap. 12. and we are commanded to auoyde giuing offence to such as be brethren Secondly these meates as flesh of all kinds and white meates were neuer forbid by Moses Law as those were which the vnskilful Iewes made conscience of Thirdly these Papistes haue had time enough and meanes enough also to haue learned Christian liberty it hath beene demonstratiuely proued that there is no religion in difference of meats but they wilfully shut their eyes against the light that shines in their face and therefore offend not out of ignorance infirmity as the Iewes did but out of malicious stubornnesse which we are by no meanes to cherish Tim. But what shall we say if a Protestant well instructed in his liberty yet ready to take offence to see flesh eaten of them which are healthfull being done against the Kings Lawes Silas Better neuer to eate flesh then to eat with scandall of thy Brother For if hee now be moued to eate against his conscience by seeing thee to eate then hee is destroyed by the vntimely vse of thy liberty Howsoeuer we haue learned that we neede make no Conscience of the thing it selfe beeing indifferent yet the Princes commandement in a thing of a middle nature especially being giuen for good ends profitable vnto the common-wealth bindes the conscience by vertue of that generall precept Honour the King and let euery soule bee subiect Contempt of authority breach of wholesome lawes ioyned with euill example to imbolden others to transgresse are faults which displease God and defile the conscience and deserues punishment both temporal and eternal How humane lawes binde vnto sinne see Dial. on Rom. 12 5. DIAL IX Verses 21 22 23. It is good neyther to eate flesh nor to drinke nor any thing whereby thy brother stumbleth or is offended or made weake Hast thou faith or thou hast faith haue it to thy selfe before God happy is hee which condemneth not himselfe in that which he alloweth And hee that doubteth c. Tim. VVHat is contained in the 21. verse Silas The conclusion of the former exhortation to the strong that in the vse of meates they giue no offence to the weake and so generally in the vse of all indifferent things which in themselues are good and lawfull but beeing done with offence are euill tending to destroy the worke of God Hauing saide this in the former verse that eating with scandall is euill now on the contrary he concludes that to forbeare eating or drinking or doing any thing else which may offend is good as that which makes to edification and peace Tim. What is meant heere by good Silas The positiue is put heere for the comparatiue good for better as if he should say it is more pleasing to God and more to the edifying of our neighbour and for the peace of the Church to abstaine rather then to eate with offence Tim. Why doth hee mention heere not onely flesh but wine and euery other thing Silas First to make the instruction more generall and large also to teach that in things simply necessary to life we are not to forbeare them though others bee offended as if one should take offence at our eating bread or drinking beere whereby our life is maintained but for some kinde of flesh and wine or whatsoeuer else it is which we may be without and yet liue wee are bound in case of offence to refraine such things at least for a time till such as do stumble be better perswaded by instruction Tim. Is there any difference betweene stumbling beeing offended or being made weake or 〈◊〉 they signifie one and the same thing Silas Howsoeuer some distinguish them and vnderstand by slumbling that which elsewhere is called the wounding of the weake conscience being troubled not knowing what to hold or doe 1. Cor. 8 9. and by being offended a quite falling away or breaking off from the faith or Gospell which is called before to bee destroyed yerse 15. and to perish 1. Cor. 8 11. and by being made weake that which before in verse 15. was in other tearmes saide to be grieued Of which distinction there may follow this good obseruation that so soone as wee see the conscience of our brother begin to wauer by our actions it is our duty to cease giue ouer ere it come to be wounded and wracked yet for my part I doe rather iudge that one and the selfe same thing is signified heere by the heaping vp of diuers words namely thereby the better to insinuate that great heed care and circumspection be taken as he saide before verse 13. that no stumbling blocke or occasion of sinning bee put in our brothers way which might be eyther by making them doe that which they saw others doe with a wauering minde or causing them to detest the faithfull as prohaneners of Moses law by going against his prohibitions in vse of dayes and meates Tim. What instructions
of the 23. ver for if there faith were alone with conscience the meaning then should be haue a conscience in thy conscience which is absurd Secondly wicked men and 〈◊〉 haue a conscience but no faith also hereticks faith is no faith yet they want not conscience Thirdly weake ones eate without faith for to the strong onely is faith ascribed verse 22 but not without conscience 1. Cor. 8. and 1. Cor. 10 29. therefore faith and conscience are not all one I expound it therefore both of that speciall faith which is the knowledge of our liberty but chiefely of Christian saith or the faith of Christ without which neither our persons nor actions please God Heb. 11 6. This is the faith which is grounded vpon the word and giueth certaine direction both what we are to beleeue and doe the workes then of all Infidels and naturall men are sinfull though glorious for shew and good for substance because they come not from faith and whatsoeuer comes of 〈◊〉 will is good morally but not spiritually Also this admonisheth all Christians as they will keepe sinne out of their workes to vndertake all things by the leuell of the word bee sure it bee written and found there and then haue trust and affiance of acceptation by Christ doe it that God may bee pleased and honoured Wicked men saith Chrysostome delight in that which themselues inuent but the faithfull measure all by the word whether they thinke speake or do They shewe themselues to bee but hickscorners and cauellers which to ouerthrow this wholesome doctrine of gouerning our whole Christian course and euery step of our way to heauen by the word of Faith doe most childishly alledge that then for the taking vp of a chippe or a straw c. we must haue our warrant from the Scripture which we say is our mistris to teach vs Religion and all maners both faith and life 2 Tim. 3 15 16. Any thing that is of saluation to be beleeued as an Article of Faith or practised as a seruice of God or done as a duty to God to men or to our selues wee are to haue our warrant either from the expresse worde or by some necessary deduction and consequence from it for it teacheth all truth of godlinesse it conuicteth all error in religion it reprooueth all vice it instructeth in euery vertuous way The wayes of the young man to whom for his youth some liberty might be allowed yet be not cleane and pure except they bee purged and ordered by the word Psal. 119 9. which how is it a Lanthorn to our feete and a light to our steps if there be any part of our Christian faith and conuersation for which it giueth not direction For if it be so perfect as it hath sufficiency to enable the man of God to euery good worke of his calling how much more men of other vocations Worthily then haue the ancient Doctors of the Church as I haue tofore shewed honoured the worde of Scriptures with this commendation that it is Regula Religion is morum Magistra Fidei vitae norma Controuer siarum canuersationis For what imperfectiō can be in that word which hath bin inspired by a Spirit of infinite wisedom Would the most wise and good God leaue to his Church but halfe a rule a lame maimed Canon which should be supplied by decrees and traditions of men by good intentions of our owne as they are called by direction of reason by suggestion of euery mans conscience As our Romanists would haue Faith in this text to be vnderstood of the perswasion of euery mans conscience so as an Heathen and Infidell doing that which in reason conscience he iudgeth right that cannot be sinne but whatsoeuer any doth beleeuing it in his conscience to be lawfull that is a good worke and pleaseth God If this were spoken of a conscience and of reason grounded on the word of God it were well but being generally vttred it is not well for the very Gun-powder Traitors made conscience of their doing The conscience is made good by the knowledge and faith of the word without which there is no right and godly vse of our reason By benefit whereof howsoeuer we may doe things naturally or morally good yet not spiritually good so as God be pleased For it cannot be that any worke of ours bee pleasing to him till the person be reconciled and pleasing and this is not done otherwise then by being engrafted in Christ by Faith in whom God is well pleased Math. 3. verse last Heb. 11 6. Though we do not say that the making and ministring good Lawes education of Children reuerence of Superiours succouring of Parents speaking truth keeping promises defending their countrey c. in Paganes and prophane Christians be sinfull but rather vertuous acts if we respect the substance of the thing done yet if we regard circumstances as that they were done not vnto a due end or out of a good minde and for the persons of the dooers were not of Christ so they were sins and displeased God Thus Origen it is turned into sinne whatsoeuer good the wicked doe because they are not done in faith And Augustine Vertues must be iudged not by actions but by ends and vnbeleeuers doe nothing to a right end Againe saith he There is no good worke where there is no faith CHAP. XV. DIAL I. Verses 1 2 3. We which are strong ought to beare the infirmities of the weake and not to please our selues Therefore let euery one please his neighbour in that which is good to edification for Christ also would not please himselfe but as it is written the rebukes of them which rebuked thee fell on me Timotheus WHat Coherence hath this Chapter with the former and of what parts doth it consist Also what bee the Contents and summe of this Chapter Silas After a graue exhortation in Chapter 14. vnto strong Christians which were confirmed in the Doctrine of the worde to applie themselues to such as were weake in knowledge by taking from them matter of offence by the vntimely vse of their liberty in thinges indifferent Nowe in the 15. chapter he so knitteth shutteth vp that perswasion as he passeth from the particular to the general exhorting the stronger sort louingly to beare with the weaknesses of their brethren in all those thinges wherein they had neede to be supported after Christs owne example who out of his deepe loue succoured both Iew Gentile After this done hee excuseth himselfe for writing vnto them with such freedome of speech shewing that he did that for good ends and according to his office of an Apostle which hee diuersly and greatly magnifies Then hee promiseth to come vnto them telling them what had letted him hitherto namely his weighty businesse and a charge put vpon him by the Churches to carry almes to the poore Saints at Ierusalem Lastly hee earnestly requesteth their prayers to God for him
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