of loue 1 Tim. 1 5. Secondly beside reprehension heere is exhortation to all to striue for vnfaigned loue in all their dealinges with men by word or deed to declare the truth of their loue secming to be in kindnesse what indeed they be and being what they seeme for God hateth hypocrisie it is odious in his sight and vnto all good men Also dissimulation as it is contrary vnto the nature of God so it is hurtfull to our neighbor it makes vs like a broken bow whereof the shiuers are ready to run into his hand which leanes vpon it or a broken staffe which fayleth him that trusteth thereunto or vnto a loose tooth for so is a false friend Tim. What is meant by the next precept of abhorring euill and cleauing to that which is good Silas It may be generally expounded of the nature of true and perpetuall repentaunce taking euill for filthinesse of sin and good for holinesse and goodnesse and then the meaning is that vnto true repentance is required not onely to flye sinne and to loue righteousnesse but to loath and detest sinne and haue in abhomination whatsoeuer is euill in his eyes also not coldly to aproue good things commanded of God but feruently to embrace them striuing to be glued to them to becom one as it were with that which is good which is meant by cleauing to it Heereof we haue Dauid an example Psal. 139 22. but more especially it may be restrained vnto loue whereof we spake in the former Aphorisme and then by good and euill vnderstand not only that which is honest and dishonest but that also which is profitable and hurtfull by abhorring and cleauing is meant extreame hatred and singular desire Tim. What lesson from the words thus interpreted Silas First that our loue to our neighbour must not hinder vs from abhorring that which is euill and sinfull in him though he bee neuer so deare a friend nor from liking eagerly embracing that good and vertue which is in him be he neuer such an enemy vnto vs. As the loue of mens persons must not make vs loue their faults or flatter them or winke at them or defend them so the hatred of mens vices must nor drawe vs from the desire and earnest delight in that which is good in anie man Furthermore it is the property of true loue to be exceeding loath to iniure or hurt ouer neighbour or suffer him to bee hurt in any thing which is precious vnto him as his name person goodes wife saluation c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these to thinke and speake and do him good being so bent vnto the profit of our Neighbour as to our owne welfare according to the saying of our Sauiour Christ Loue thy neighbour as thy selfe Tim. In the next short sentence what is meant by affections and by brotherly loue Silas The first worde signifies such naturall affections and tender loue as is in parents towardes theyr Children whereof see Iacobs example Genes 37 35. and Mary Luke 2. and the latter worde implyeth such loue as is betweene Brethren borne of one and the same Parents whereof Ioseph is a President vnto vs. Moses and Paules loue vnto their Kinsmen was vehement Exodus 32 32. Romanes 9. 1. Christians are Bretheren by profession Tim. What learne we from hence Silas That their loue amongst themselues one towardes another must not bee common and ordinarie but singular and verie great like vnto that which Parents doe beare to the children of their wombe and wherewith Brothers affect one another and no manuaile seeing our loue must extend euen vnto the spending of life and not of our substance onely for our Brethrens sake Rom. 16 4. 1. Iohn 3 16. see like precepts 1. Thessa. 4 9. Hebrewes 13 1. 1. Peter 1 22. 2. Peter 1 7. Tim. Are Papists which professe and beleeue the doctrinc of the councell of Trent our brethren and be all our brethren to be loued alike with the same degree of loue Silas Such Papists be not our brethren namely if they bee learned and haue knowledge for they doe not professe the same doctrine nor the same religion with vs which is the band of brotherhood but raze the foundation of faith and works Secondly they haue not the same Sauiour but a disguised one such a one as shall saue them by their owne merites at least in part Thirdly they haue the great whore mentioned Reuel 17. and 18. for their mother and we haue the chaste spouse of Christ to our mother Fourthly they haue no true sacraments but bastard ones for the Lords supper is al corrupted and depraued with their inuentions they turne the Communion into a priuate supper and they ouerturne the doctrine which baptisme should seale Fiftly they confidently holde and pronounce peremptorily all vs to bee in the estate of damnation iudging though falsely and rashly vs to be Heretickes Schismatickes c. So wee ought to deeme of them which liue and dye in the papacy how can we be brethren which be so miserably diuided Now towards such as be our brethren by ioynt confession of the same holy faith wee are commanded to loue all these with the same kinde of loue that is sincere and great but not in the same measure for as any of the brethren be more 〈◊〉 linkt vnto vs by bandes of nation or nature or of affinity or be more plentifully endowed with grace so we are to declare the force and bring foorth the fruites of our loue rather towards them then others howbeit we are to loue all which are of our Christian religion with a brotherly loue according to those many and plaine exhortations of the word before set downe Tim. Now for the last precept what doth honour signifie and what is it to goe one before another in giuing of honour Silas Honour signifies a good opinion conceiued of others and outwardly testified by wordes gestures deeds c. The grounds or begetter of this opinion bee these 4. First authority publike in Magistrates or Ministers priuate in parents or Maisters Secondly dignity or any thing wherin another excelleth as to be a creature a man a Christian a childe of God a member of Christ c. and to each of these there belongeth honour and cerraine reuerence Thirdly guifts outward of the body or inward of the minde eyther naturall ciuill morall or spirituall and theologicall as faith hope loue repentance c. Fourthly merites when any deserue well of Schooles or Church or Common-wealth by publike benefits as that Centurion did Luke 8 4. These be the causes of a good opinion many be the signes of it to shew it by amongst which vailing the Bonnets bowing the knee slāding before them rising vp relecuing them Mat. 15 6 7. It is first to haue a lowly opinion of out selnes Secondly to thinke better of others
to beleeue him From hence are taxed three sorts of men First such as are common swearers vppon euerie light occasion as prophane worldlings do Secondly for such as resuse to take an Oath before a Ruler for the Ceremony of kissing the Booke or laying their hand vpon it as the Brownists do which is a meer Circumstance and a verie indifferent thing being voide both of superstition and scandall like vnto the gesture of the Angell in the Reuelation lifting vp his hand whē he did sweare which Custome is vsed in AEthyopsa vnto this day when they take an Oath as Abrahams seruant put his hand vnder his Maisters thigh when he did sweare Gen. 24 9. Thirdly such as are too scrupulous of an Oath when there is iust cause to take it as the Anabaptists who deny vnto the Christians lawfull vse of Magistrates Lawes and Oathes contrary to these euident Testimonies of Scripture as Deut. 〈◊〉 10 12. Psalm 110 4. Heb. 6 17. Gen 21 20 〈◊〉 35. 1. Sem. 24 23. 2. Cor. 11 21. Gal. 1 2. Esay 19 18. 43. 23. besides manie other Tim. Of what Spirit doth Daul speake when he saith who I serue in my spirit tell vs also how God will be serued wherin his seruice consists and for what reasons we are to performe seruice to his 〈◊〉 Sil. This Particle My sheweth that he speaks not of God his spirit but of his owne spirit and feruent affection 2. Tim. 1 3. and it teacheth vs in what manner God is to be serued 1. Religiously worshipped not in shew and ostentation not in hipocrisie not coldly and perfunctorily not constrainedly and by compulsion not in body only but in soule also with Readynesse 2. Cheerefulnesse 3. sincerity 4. feruency and innocency of heart for these are things wherin Gods seruice consisteth His internall worship standeth in Faith Hope Loue of God feare of his name Confidence peace ioy in the Holy-Ghost patience in suffering and obedience in doing his will Prayer for his protection benefits and thankfulnesse of heart for his mercies of all sortes His externall seruice is placed in publicke prayer reading and hearing his word with reuerence and attention Communicating in the Holy Mysteries prayses singing of Psalmes c. All which parts of his seruice wee are bound to performe vpon these Reasons First because we were created of God out of nothing Secondly because by the blood of his sonne wee were redeemed out of hell Thirdly out of many dangers of bodie and soule we haue beene preserued Fourthly with many and manifold good things we haue beene all our life long plentifully and graciously blessed Fiftly God hath giuen vs both commaundement by his authoritie and freedome with happy liberty that wee may serue him And lastly promiseth to vs not only felicitie on earth but in heauen so we will serue him for Godlines hath the promises both of this life and of that which is to come Tim. For whom must we pray Sil. For others as wel as for our selues especially for the Pastor and the people one for another Tim. What things hinder Prayer Silas Foure things first our vnworthinesse compared with Gods Maiesty secondly our insufficiencie to pray being destitute of meetnesse and guifts therein thirdly hardnesse of the worke being one of the hardest works of a Christian fourthly opinion that God will heare vs without asking and that prayer is needlesse This hindereth some Tim. What things hinder perseuerance in Prayer Silas Differring the profit and fruite of our prayers so long as men waxe wearie of calling because GOD heares not Tim. What Remedies against these Lets Silas First consideration of Christs merites and worthinesse in trust whereof our Prayers bee offered vppe Secondly Gods acceptance of our vpright desites and endeuours notwithstanding imperfections Thirdly his commandement laying the duty vpon vs. Fourthly his promise of hearing vs. Fiftly experience of the Saints who notwithstanding all Lets haue both praied and obtained and why may not other the Children of God hope to finde the like fauour hauing the like encouragements Tim. We haue seene Pauls Prayers were constant without ceasings what do ye learne heere that he Made mention of the Romanes alwayes in his Prayers Silas Euen thus much First that it is the dutie of a Minister of the word when he praieth for himselfe and others not to forget his flocke whom he feedeth but to remember them in all his prayers because teaching by Praier becomes successefull and effectuall Secondly it may be meete that the flocke should know this Loue and Care of their Pastor for them to enkindle the respect of him the more and especially to gain their harts to receiue his instructions Lastly that if the successe of our Prayers appeare not straight way yet wee ought to perseuer as in Luke 18 1. 1. Thes. 5 17. Tim. What was the matter of Pauls Prayer Silas Hee expresseth one part of his prayer which was He besought God that he might haue a prosperous iourney by the will of God to come to them Tim. What Branches hath thu Prayer Sil. Two First that all hinderances remooued hee might haue opportunitie of a iourney to Rome Secondly that this iournie might be made prosperous both for safe comming to them and for dooing good when hee comes Tim. What should this teach vs that Hee beggeth this of God and referreth all to his will Silas That Gods Children should in all thinges hang vpon Gods prouidence submitting their will for iournying or for staying at home and for al other matters and for the good successe of all thinges vnto his good pleasure I am 4. 15. Secondly they in their Iournies and all other lawful workes that they take in hand must begin with Praier to God For God directeth all things as he will and he knowes best what is good and meete for his Children Also this is a seruice and honour which they owe to God to do all things by calling vppon his name Colos. 3. and distinguishing them from the Wicked who do not call vpon God Psal. 14. This condemneth the impiety and rashnesse of manie who as if they were Lordes of their owne actions do not rest vppon Gods will reuealed nor vpon his secret will for euents of their counsels DIALOGVE VI. Verse 11 12 13 14. Por I long to see you that I might bestow you some Spiritual guift that ye might be established that I might haue consolation together with you each with others Faith yours mine I would that ye should not be ignorant c. Tim. WHat doth this Text containe Silas Three thinges First the next proofe of Pauls loue in his purpose to trauaile vnto them for their good Secondly by an answere vnto an obiection Yea but why did ye not come all this while To which he answereth I haue bin Let hitherto Thirdly a reason of his purpose to wit because he was a Debter to them as being their Apostle and hauing recceiued guifts for their instruction Tim. What
presence and helpe for their better profiting in the Gospell Rom. 15 22. His imployment in other Churches deferred his comming to Rome though he much long desired it Whence let vs learne that God according to his vncontrouleable wisedome doth order and direct the course of the Ministery to whō he pleaseth sometime causing the raine of Doctrine to fall vpon one Citty or Country and sometime on another as hee seeth it meet for the commodity of his Children and for his owne name and honour Also obserue that God vseth to crosse the purposes of his Seruants and Saints being in snew good and holy bringing to passe his owne decrees at a further time and after a farre other manner and way then men had determined When God would preferre Ioseph it was disliked of his Father and Brethren yet God brought it to passe by another meanes then they dreamed Paul purposed to come to Rome to establish them but he must doe it at such a time in such a fashion as God would for after many troubles suffered at Ierusalem he was sent bound to Rome and God turned Paul to preach to the Macedonians whereas he had meant to teach in Asia yet Paul sinned not heerein that his will was not agreeable to Gods secret will for it is sinne to a man to transgresse his reuealed will Hence it is that a Christian with a good mind may will that which God willeth not as a good Child with a good affection may wish his fathers life whom the Lord will haue to dye againe a man may wish with an euill mind that which God willeth well as a wicked Child may euilly desire his fathers death which God iustly purposeth Finally note that Sathan casteth innumerable hinderances in the way of Gods Ministers to stop the edification of the Church which should prouoke all the Seruants of Christ with greater feruency to pray for the free passage and good successe of the Gospell that the word of God mauger Sathan and his instruments may runne and be glorified and if their prayers be not heard yet to wait vpon God with patience and to continue constant considering that Paul did not at the first obtaine what he earnestly and often craued touching his repaire to Rome but at length if they perseuer God will grant that which shall be expedient for his Church Tim. What is furthermore to be learned from hence that man cannot doe what so euer he purposeth Silas That all things in the world are iustly wisely and powerfully ordained and ordered by Gods prouidence more especially God disposeth of all mens purposes as it is written Man purposeth God disposeth and the wayes of man are not in himselfe Ieremy 10 23. This teacheth all men patience prayer and thankfulnesse to commend all their purposes to Gods prouidence and to blesse him in all euents Secondly it reprooueth such as attribute all things to Nature or Fortune as A thists and prophane worldlings doe Thirdly it comforteth Gods Children to know that their heauenly father looketh to all things so as nothing falleth out in the world but by his decree and will Tim. What doe ye call the fruit heere spoken off Sil. First the conuersion of some who yet are in vnbeleese and sinne Secondly the confirmation of such as be conuerted Thirdly the encreasing and bringing to perfection such as be conuerted and confirmed This is the three-fold fruit of the Ministery Iohn 15 16. Tim. What doe ye learne heereby that he tearmeth strengthening such as be conuerted a fruit Sil. Sundry very profitable Lessons First that the Gospell is fruitfull wheresoeuer it is preached eyther for conuersion or for confirmation or for growth and profiting Secondly that the people conuerted by it are as an acceptable fruit to God and to their Teachers as delightfull to them as good fruit is to the Husbandman or as the good state and disposition of the flocke is to a good Shepheard Thirdly Ministers are to be glad and to account it as precious fruit when any be conuerted by them to Christ. This is a remaining fruit and most excellent Iohn 15 5 8 16. Tim. What was taught from these words as amongst other Gentiles Sil. First in that Paul prouoketh the Romanes to the obedience of the Gospell by the example of other Gentiles we learne that great is the force of good examples to mooue to good as of euill examples to mooue to euill The first reason heereof is because we are like Apes apt to imitate others and secondly examples affect our sences as well as our minds Furthermore we learne that where the Gospell is truely preached it is neuer preached without fruit to life because wheresoeuer the Gospell is preached there God hath a people which must serue to a double vse first to encourage Ministers to teach second ly to encourage the people to liue vnder teaching Pastors Tim. What Learne we hence that Paul reckoned himselfe A Debter to the wise and vnwise For there were Men of both sorts among the Graecians and Barbarians which heere signifieth al people saue the Iewes Silas That the Doctrine of the gospel is not too light nor too hard for the simplest wherein appeareth the facility and excellency of the Gospell propounding life to all sorts Secondly that the wisest of the world may be glad to becom Schollers of the gospel which is worthy the serching of the most learned For it is no disgrace with Mary to sit at Christs feet no nor for Paul himselfe Thirdly that euerie Minister by vertue of his Calling is a debter to his people oweth them diligent feeding Fourthly that a man who hath any Calling or guift it maketh him a Debter to others according to his measure of Grace and compasse of his Calling when opportunity serueth him to be readic to do others good as an honest Debter is readie to satisfie his Creditors when he gets wherewith There is first a Debt of money borrowed which is a ciuill Debt Rom. 13 3. Secondly of Nature to those of our owne houshold 1 Tim. 5 8. Thirdly of Charity to all men masmuch as they be men euen to our enimies Esay 58 7. Luke 6 27. Fourthly Debt of a Vocation or Calling which the Apostle heere hath respect vnto according to that which is written 1 Cor. 9 17. These three last hath allusion to the first the Apostle speaking by Similitu de as his manner is to shew that as Worldly so Christian Debters ought to bee willing to discharge the Debt both to their Brethren and vnto God especially that great Creditor of whom men do receyue all that they haue Tim. What doth this 15. Verse containe Silas A profession of the Apostles readinesse to declare and preach Iesus Christ to such Christians as dwelt at Rome so it might seeme good vnto God to haue it so For he was prepated for his part according to his Office Tim. What learne ye heereby Silas First that it came not
of God to admonish vs by mysticall signification and seales to assure vs of Christ and our righteousnes by him Euery signe is not a seale but circumcision is both and DIALOGVE VI. Verse 11 12. That he should be the Father of them that beleeue not being Circumcised that righteousnesse might be imputed to them also and the Father of Circumcision not to them onely which are of the circumcision but vnto them also which walk in the steps of the faith of our Father Abraham which hee had when he was vncircumcised Tim. VVHat is the drift of this Text Silas To shew the end of Gods counsell in iustifying Abraham in time of his vncircumcision which was to shew that the Gentiles which beleeue are Abrahams children though they be vncircumcised aswell as the circumcised beleeuing Iewes To explaine this better in the former verses two thinges were affirmed of Abraham First that he was iustified by the faith he had in his vncircumcision 2. that hee receiued circumcision as a seale of forgiuenesse of sinnes by the redemption of Christ thorough faith in his blood Now he sheweth the cause of each and that each had his mystery For the former was so done that he might be the Father of such as beleeue being not circumcised i. Gentiles the latter hapned that he might be the Father also of Circumcision i. the Iewes not vniuersally but particularly such as walked in the steps of Abrahams faith and all to this end to teach that the benefit of imputed righteousnesse pertaineth to both Iewes and Gentiles which are beleeuers as being equally children of Abraham and therefore heires of all the priuiledges and rightes which were Abrahams by vertue of Gods promise that he made to him Gen. 17. I will bee thy God and the God of thy seede And againe Thou shalt be the Father of many Nations Abraham c. in this name was this whole mystery expressed Concerning the interpretation of the wordes this phrase of walking in the steps of the faith c. hath reference as may seeme vnto the commaundement Genesis 17 1. Walke before me c. and it doth verie significantly declare that there is no other Faith required in the posterity then which was in the Parent Abraham namely such a faith as seeks remission of sins and life euerlasting in grace alone and not in Circumcision and workes of the Law Tim. Of how many sorts be the Children of Abraham Silas They be either Iewes or Gentiles The Iewes may bee distinguished into circumcised and beleeuing Iewes and vncircumcised and beleeuing as Abraham did but not circumcised as he was as they were which receyued the Gospell when the law ceased Tim. What is it then that giueth this dignity to men to be Abrahams Children Silas It is not Circumcision but Faith beleeuing the promises after Abrahams example for it causeth righteousnesse to be imputed to them yea though they lack Circumcision Tim. What things are learned from hence Sil. That it was a great honour which God did vnto Abraham to make all beleeuers his Children First because it is a large and honourable posterity Secondly it is also a maruellous great matter to haue Abraham to be our father For righteousnesse forgiuenesse of sinne all happinesse belongeth to such We are heere verie diligently to obserue least we erre that father-hoode in respect of the faithful is heere giuen to Abraham not by efficiencie as if he should be the worker and authour of faith in all his children for faith is the guift of God it is not of our selues or of any other creature but by a kind of proportion because the grace of the Couenant was giuen him vpon that condition and agreement and by that Lawe that as carnall parents do passe ouer and deriue all their inheritances and goods vnto their naturall Children so Abraham this spirituall Father should by couenant doctrine and example deriue vnto all the faithfull his spirituall Children that free blessednesse and Iustice of Faith which hee had receiued of God Learne also the vnity and harmony of the Church Faith righteousnesse in the olde and new Testaments There is but one Father of all the beleeuers and therefore but one faith one body and one Church one Lord head and Sauiour one Iustification one saluation euen as we professe one catholick Church the Communion of Saints to which pertaines remission of sins resurrection and glory Hence fals to ground that carnall conceite of the Iewish Church that it had onely temporall promises and were not partakers of Christ and his righteousnes Furthermore note here that to be the children of Abraham and heires of his Iustice wee ought to labour for such a faith in all points as was his Faith so qualified as his beleefe was comming after him in beleeuing as we would tracke and followe the steps of one which had gone before vs in a rough vneuen and cragged way Tim. What were the qualities of Abrahams faith in which we must imitate him Sil. Sundry and excellent First readinesse in that he beleeued God without delay or deliberation after once he had his promise and vnderstood it Secondly sincerity in that he beleeued truly without Hypocrisie Thirdly strength for that he stroue against and ouercame all lets of his faith Fourthly patience in that hee waited long for the performance of the promise Fiftly constancy in that he continued to beleeue vnto the end 6. Wisedom in that he grounded his faith aright vpon the word and promise of God and not vppon men or his owne merites Seauenthly fruitfulnesse for his faith was fruitfull of good workes Iames 2 22. Abrahams Faith wrought with his workes Lastly it was not coniectural opinion but a Plerophory or firme and full assurance of the promise Rom. 4. Tim. What were the chiefe fruits of Abrahams faith Sil. First singular loue of God for whose sake hee was ready to offer Isaac Secondly a true feare of God Thirdly rare charity towards men gladly entertaining strangers Fourthly deniall of him selfe for he left his owne countrey and his fathers house Fiftly sortitude and valorous courage for hee feared greatly no danger nor enemy Sixtly contempt of the worlde with the pleasures and delightes profits and honours of it for hee was euer ready to loose and leaue all for Gods name Such as bee like to Abraham in his faith hauing or striuing to haue it so qualified and so fruitfull are indeed the children of Abraham DIAL VII Verse 13. For the promise that he should be the heyre of the world was not to Abraham or to his seede through the law but through the righteousnes of faith Tim. VVHat is the scope and drift of this text what is the purpose of Paul Sil. To prooue by a newe reason that Abraham had righteousnes not by his workes but by his faith the reason is this By what meanes Abraham was heire of eternall life by the same meanes he obtained righteousness but Abraham was heire of eternal life by beleeuing
Christ. This reioycing is a speciall good thing and it is as it were the very life of a mans life Tim. How many kinds of reioycings be there Silas There is a naturall reioycing common vnto all men when the hart is cheared either by an in-bred liuelinesse or by outwarde occasions as in the presence of things pleasant or agreeable to our nature This reioycing is not meant heere Also there is a spirituall and Christian kinde of reioycing which ariseth from the spirit of God stirring vp the heart to reioyce in spirituall and heauenly things when they are present with vs or certainly hoped for As first when the Church flourisheth Psal. 137 3. Secondly when a sinner returneth to the Lord Luke 15 10. Thirdly in the meanes of saluation Ps. 122 1. Fourthly in doing righteousnes iudgement and equity Fiftly in the exercising our selues in the praises of God Psal. 95 1. Sixtly in the reconciliation that we haue with God through Christ when it is beleeued or felt of this our Text speaketh Tim. What is it to reioyce concerning God Silas To haue ioy of heart in this respect that hee is become our Father and loueth vs as his Children and Sonnes Tim. What difference is there in these speeches concerning God as heere and to reioyce in God as 1 Cor. 1 31. and to reioyce with God as Rom. 4 2 Sil. To reioyce in God it is to attribute all thinges which be good vnto God and to render him all thanks for them this we may doe Secondly to reioyce with God it is to to bring something with vs of our owne wherein to glorie and reioyce besides Gods fauour and this we may not doe Thirdly to reioyce concerning God it is to be merry in our hearts for this that we do vnderstand how God doth loue vs as a father his children The like vnto this we haue in Ier. 9 24. Let him that reioyceth reioyce herein that he knoweth me to be mercifull and righteous whereas others reioyce in riches or pleasure or honour or wisedome the Christian ought to reioyce in Christ. Tim. Is there great and iust cause to reioyce for such a gift bestowed on vs as Gods Fatherly fauour through Christ Silas Yea very great for heerein consistes all mans happinesse both now and for euer to haue God reconciled that he may bee a Father to take vs for his sonnes sake and loue Such onely do reioyce therefore such as waigh these things and do inwardly feele them so as they are are affected with them do from hence gather exceeding strong hope of enioying euerlasting life For God is such a Father so constant in his loue as though he will correct them yet neuer will he disinherit them Tim. By whom is it that God is become a fauourable Father vnto vs Silas By Christ his beloued sonne who by his death on the Crosse hath made attonement for our sinnes being there in our stead by the will of his Father and by meanes of our receiuing it thorough faith in the promise of the Gospell we haue made it ours Tim. What thinges doe yee consider seuerally in this attonement spoken of in this place Silas First God to whom wee are reconciled he louing vs and giuing his sonne for vs. Secondly his Son comming to worke our attonement by his obedience passion and Sacrifice Thirdly our Faith embracing this attonement and receiuing it Fourthly a great reioycing of hart in the Faith and certainty of this reconcilement with God Tim. What do ye collect from this whole Doctrine Silas That our Christian and spirituall reioycing it is as our measure of beleeuing is none if our Faith bee none little if our faith be little great if our Faith bee great Therefore as any do long for much true Christian comfort let them endeuor a daily increase of Faith by the humble sincere and constant vse of al those holy meanes priuate and publicke whereby God vseth to enlarge the beleefe of his children DIAL X. Verse 12. Whereas by one man sinne entred into the world aud death by sinne and so death went ouer all men in whom all haue sinned Tim. WHat is the purpose of the Apostle in this Text Silas Hauing spoken hitherto of the first part of Iustification touching remission of sins by faith in the sufferings and death of Christ and laide out the same in the causes effects now he proceedeth to handle the other part of Iustification touching the imputation of Christs perfect obedience vnto vs which beleeue Tim. Is there any necessity of this part of Iustification Sil. Yea very great for we were two wayes endangered to God 1. by not fulfilling and keeping the law as we are bound we lost all right and title to Heauen Secondly by our sinnes done against the Law wee become worthy for euer of eternall punishment in Hell and therefore wee haue neede of a double remedy from Christ one to haue a satisfaction for the deserued punishment and this wee haue by the death and bloudshed of Christ imputed to vs. The other to restore vs to the right of our lost inheritance and this wee haue by the perfect obedience of his life put vpon our faith Tim. How may it appeare that Paul doth thus distinguish the parts of our Iustification Silas Two wayes First by the word reioycing or glorying vsed in the former verse wherein hee makes his passage to this Treatise Tim. What doe ye gather from hence Silas Thus much beleeuing Christians cannot fully reioyce and glory concerning God vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth and vnto which by the promise of the Law eternall life is due which seeing they haue not nor can haue in themselues therefore they haue it of Christ. Tim. What is the second way how ye gather this distinction of two parts of Iustification Silas By the comparison of Adams vnrighteousnesse and his disobedience with Christ his obedience both communicated to all elect persons though in diuers sorts and fashions the which he doth begin in verse 12. and continueth it to verse 20. Tim. Wherein be Adam and Christ compared together Sil. Both in things wherein they are like one to the other and in things wherein they are contrary one to the other They are alike in this generally that each of them conueyeth that which is his vnto such as are theirs and be of them particularly Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed Christ conueyeth ouer righteousnesse and life to his members by free imputation of faith Also they differ in this that the offence of Adam by which death came vpon all men was but one but the obedience of Christ imputed to beleeuers doth not only couer and doe away that one but all other offences of
the preseruer of man and beast and sustaines all thinges by his mighty worde Heb. 1. 3. Tim. In what meaning is it sayed that all thinges are through Christ and doe consist by him 1. Cor. 8. 6. Colos. 1 17. Silas Not as by an instrument and one inferiour to the Father as the toole is inferiour to the crafts-man as the Arians would haue it who are confuted by this our present text where it is said of God the Father that all things are through him yet he is very God in which sence it is elsewhere of Christ written that all thinges are thorough him as by a working cause or as by the wisedome of the soueraigne creator of the world see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome so God rules all by his Sonne Iohn 5. All iudgement is committed vnto the Sonne Tim. What is the doctrine from these wordes thus expounded Silas That the same God who is the maker of al things is both the ruler and supporter of all things disposing of all things as he will or sustayning them so long as he will for hee doeth whatsoeuer pleaseth him Psal. 115 3. and worketh all things after the counsell of his will Ephesians 1. 11. hence he is called the iudge of the worlde Gene. 18. 25. the King of nations Icr. 10 7. because hee hath all thinges subiect to his direction and becke both within without the Church he turneth the hearts of Kinges as the riuers of waters Prou. 〈◊〉 1. The answere of the tongue is from God Pro. 16 1. and verse 33. Though the lot saith Salomon be cast into the lap yet the disposition is from God and he is tearmed in scripture The God of battell Now if the issue of Lots and warres be through God guided by his prouidence then other thinges that are further off from chaunce and fortune must needes bee ordered by his will Tim. What profite may wee draw from the knovvledge heereof Silas It instructeth Christians to depend on God alone for all good thinges and in the vse of meanes by prayer to seeke vnto him for a blessing for as his goodnesse giues vs the meanes so his prouidence must make it effectuall to our benefite Secondly it exhorteth all men that receiue any good spiritually or bodily thankfully to acknowledge it to come from God and in euill things to bee patient and wel-pleased with God because they are sent of him after the example of Iob 1 21. and of Dauid Psal. 39. Tim. Wherefore doth the Apostle say that all thinges are for God Silas His meaning is that all things are of him and of no other moouing cause and by himselfe none other helping him so they are onely for his owne glorie and for no other end for he made all thinges for himselfe Prou. 16 4. Reuel 4 11. hee predestinateth adopteth and iustifieth men to the praise of his glorious grace Ephes 1 5 6. Hence our duty is to giue him glory in and for all things 1 Cor. 10 30. as the riuers which flow out of the Sea returne thither againe so God is to bee praised for all good things because of him alone they proceed herein true children are discerned frō Bastards who haue no affection toward the glory of God whereas his adopted children make it the scope of all their actions Tim. What may we learne by the last wordes To him bee glory c Silas That all must effect and approoue Gods glorie vpon all good occasions desiring it with all our heartes and gladsomnesse willingly ratifying it which is a very sure token of an adopted childe of God to wish and approoue his Fathers honour with griese to thinke of the hurt done to it by blasphemies and other wickednesse and with much ioy studying how to promote it in their liues and callings by praiers and praises good practises especially where there is this good minde in any measure after the hallowing of Gods name it is a good mark of one who in truth saith O our Father CHAP. XII Exhortation to morall Duties DIALOGVE 1. Verse 1. I beseech you therefore Brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable soruing of God Timotheus SHew vs how this Chapter dooth depend vpon the former Silas In the former Chapters Paul had handled doctrinal points of Faith as Iustification Sanctification Predestination vnto the end of the eleauenth Chapter Heere at the 12. Chapter hee beginneth the next part of his Epistle which is pareneticall or exhortatorie for he exhorteth all Christian professors in the person of the Romanes vnto duties morall in this chapter Secondly vnto ciuill in the next Thirdly vnto charity about things indifferent in the 14. part of the fifteenth Chapters and then descends vnto familiar things Chapter sixteenth Tim. What Method and Order doth the Apostle keepe in this Chapter Silas Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse shewing what they should do and negatiuely in the second verse warning what they should not do after that from the third verse vntil the ninth verse he perswadeth vnto particular duties which are to be done in respect of some degree or function ecclesiasticall Lastly in the ninth verse hee returneth vnto common duties which appertaine vnto al professors vnto the end of the Chapter Tim. Tell vs what is the sum of this first verse which wee haue chosen for our Text Silas It is an earnest exhortation to stirre vp al christians whatsoeuer with all their power to study and endeauour to leade their liues holily and iustly In this exhortation there are to be noted two things chiefly first the matter which is to become a liuing sacrifice to God This Sacrifice is qualified with fiue conditions and confirmed or vrged with two reasons Of the conditions the first is to be voluntarie in these words the yee present Secondly that it must be of the body that is of the whole man by a Synecdoche Thirdly a liuing one Fourthly holy Fiftly reasonable Now the reasons of the exhortation be two one from the mouing cause Gods Mercies the other from the finall end That GOD may be pleased Tim. What is the other grand or maine thing to be considered in this verse Silas The manner of the exhortation which is by a sweete obtestation I beseech you and by a louing compellation Brethren that is all Christian professors which haue one common faith and religion Tim. What instructions may we take from this milde manner of exhortaion Silas That the Ministers of Christ must not alwayes stand vpon their authority nor alwayes vse seuerity but sometimes deale by milde intreaties and perswasions Philē 8 9 10. For Ministers be fathers who be milde and deale gently Secondly the Spirite of the Gospell is the spirite of loue Thirdly the Children of God being of an ingenuous
then of our selues Then we go before others in giuing honour when inferiors do both in heart and action begin first to honour and salute their superiors when equais striue whoc shall preuent and begin first prouoking to reuerence and honourable respects Lastly when superiors do so take the honour due vnto thē in regard of their place as they could bee pleased to preuent euen their inferiors out of an humble affection might they doe it without offence and breach of good order whereof in societies there is a speciall care to be had DIAL VII Verses 11 12. Not slothfull to doe seruice feruent 〈◊〉 spirite seruing the Lord reioycing in hope patient in tribulation continuing in prayer Tim. VVHat doe the first words of this text containe Silas An exhortacion to industry and diligence in doing all duties both towards God and men which are not to be performed slothfully because God doth not loue such as do their worke grudgingly and negligently Also such shall heare at the last day Take that slothfull seruant and binde him hand and foote but to the faithful where of diligence is a part it shall bee saide Come good and faithfull seruant Therefore whatsoeuer is in our hands to do as Salomon saith wee are to do it with all readinesse and industry if we will please God and auoide his iudgements Example of this readinesse in businesse we haue in Abraham Gen 18 6. and Genes 24. in his seruant who in the businesse of Isaacs marriage was diligent Also in Mary Luke 11 39. Christ the Lord and in the Apostle Paul who most industriously did the workes of their calling Heere wee are to take heede of two extreames the one is of too much diligence when we busie our selues much in things not pertaining to vs. This is curiosity condemned by Paul 1 Thess. 4. 11. the other is too much slownesse or sluggishnesse in our owne duties when we do our things as it were sleepingly like that idle seruant in the Gospell that hid his Talent in a napkin or like that sluggard mentioned in Pro. 26 13. that sought vaine delayes and excuses to keep him from his duty There is a Lyon in the way Some are slow being of an heauy mould and dull by nature others through vnwillingnesse to do any good these be the worse Tim. What is commended to vs in the next sentence Silas Feruency in Spirite in which is a precept contrary to the former and inioyneth not readines alone but earnestnesse too both in Religion to God and charitye to man and withall it teacheth whence this earnestnesse or feruency commeth namely from the Spirit of God kindling it in our hearts and 〈◊〉 vs with loue in a great measure Whereof we haue example in Moses who out of zeale brake the two Tables in Elias doing the seruice of God with much power and feruency as appeareth in destroying the Idolles and killing Eaals Priests Also in Iohn Baptist who trod in the same steps of Elias zeale Luke 1 17. in Paul and Barnabas Acts 14 14 15. and in Christ Iohn 2 14 15 16. and generally in all the Prophets and apostles They walke not according to this rule who are cold in their profession Also those who be neither hot nor cold but luke warme in their Religion beeing indifferent not caring which end goeth foremost Nor they who be temporizers and neuters in the confession of their faith also by this rule Gods children are exhorted to a godly feruency zeale both in profession and practise of religion For zeale is a fruite of the Spirit and of godly sorrow 2 Cor. 7 11. and heere by wee become like Christ and the apostles Lastly it is good to be zealously affected still in a good thing saith Paul Gal. 4 18. Note here that these words import a continuall acte Christians are to bee diligent and earnest not by pangs or fits but all their life long and in one thing as well as in another and according to the quality of the matter that will shew our zeale to be wise and good and proceeding from God Such as are zealous at the first and afterwards become colde or be lesse zealous in the chiefest businesse or be forwarde in some matter of profit or pleasure to themselues not so in the thinges of God giue suspition that their zeale is fleshly and carnall Tim. How do you reade and vnderstande the next Aphorisme or short sentence and proposition Silas Some reade it thus seruing the time and then the meaning is either to watch opportunities or occasiof dooing our duties and to obserue what is fitting for time and season according to that in Rom. 13 11. or to consider what belongs to the time after the example of Paul at one time circumcising Timothy when he would not circumcise Titus at another Gal. 2 3 4. And heerein there is great wisedome to consider what is meet and fit to bee done according to time and place yet without departing from truth and honesty for all good thinges are not to be done at all times Howbeit the other reading seruing the Lord is much better as warranted by diaers Greeke Coppies and directing vs to the right true end of all our actions namely the seruice and glory of God whereunto they must aime as at their vtmost marke Cor. 10 31. and this doth distinguish Christian duties from the workes of ciuill men who neuer respect the worship or honour of God but their owne pleasure and praise in all things whatsoeuer they pretend to the contrary Also this precept may further teach vs whome wee are to serue namely not the worlde nor men but God because he is our Lord Psal. 2 11. Gal. 1 10. 1 Cor. 7 23. and 1 Cor. 6 20. Lastly it may teach great men modestie that they swell not by opinion of their owne power and might remembering that they are vnder God as a seruant vnder his Lord and therefore not to abuse their inferiors Col. 4 1. for they serue one common and most iust Lord who is no respecter of persons Tim. What be the graces we are exhorted to in the 12. verse Silas Vnto these three Hope Patience and Prayer which are so many remedies against afflictions of al sorts The first of these graces is set foorth and declared by an effect of reioycing The second by his Obiect which is ttibulation The third by the adioynt which is perseuerance When any affliction happens priuate or publicke inward or outward for Christ or sinne Gods Children thorough hope of deliuerance from them faint not in their hearts but reioyce and are glad because they certainely looke for saluation in the end for their hope makes them not asnamed Rom. 5. 5. and by hope they are saued Rom. 8 24. But if their afflictions continue vpon them and waxe more greeuous then to hope must be ioyned patience which enableth to endure with submission vnto and wayting vpon the pleasure of God as
heere reproued are certaine irregular and exorbitant persons amongst our selues who though they bee in iudgement conuicted and cannot but confesse that this precept is giuen to all Christians and touching all powers yet they make themselues a disperisation and take liberty to doe what they list without all due regard to that which is by superiors commanded Heerein ioyning with Anabaptists and Libertines that as touching their practise they striue to shake off from their neckes the yoake though not of supreame yet of subordinate Gouernors as if they were too good to obey some powers The third kinde is the Pope and his Cleargy who do not onely pleade for an exemption but also do practise it with such manifest and grosse wickednesse as that the Pope doth not onely withdraw subiection from Emperors but hath lifted vp his throne aboue the Throne of Emperors and Kings whom hee taketh vpon him to set vp and pull downe at his pleasure to dispose their kingdome and despise nay destroy their persons vpon imputation of heresie and is not only not subiect to them but causeth them to bow downe their neckes vnder his feete and most filthily to worship him by kissing them vnder this pretext that the soule is better then the body and therefore spirituall Gouernors which teach the soule are to be preferred before temporal whose charge it is to looke to the body and worldly things It was the argument of Pope Baniface the eight whereas in trueth it is not the fashion of Popes to preach the gospel therwith they little trouble themselues but to Lord it and liue in pompe and pleasure And say they did teach the word of God yet as Kings how great soeuer their dignity be must subiect their vnderstandings and willes to be gouerned by the word which the ministers propound for Gods word must rule the highest Rulers so Ministers though their function be very high and excellent yet cannot free themselues from subiection vnto ciuill Magistrates because it is heere imperatiuely commanded Let euery soule be subiect As the High-Priests were subiects Aaron to Moses Abiathar and Zadock to Salomon and Romisn byshoppes to the first Christian Emperours Tim. What may be vnderstoode by the word Subiect Silas This word imports as much as to bee put vnder another or to be brought in order and it insinuateth to them that are gouerned that there is a certain order orderly disposing between the ruler and the ruled by consideration whereof the inferior which is set vnder must giue place to the superiour which is put aboue This emphasis the learned obserue in this word As it is in nature Bees Cranes and Fishes haue one aboue them vnder whose conduct they go forth to feede and returne from feeding and among the Elementarie bodies the more heauier and more massie are subiect and put vnder the lighter and more subtle the earth vnder the water the water vnder the ayre the ayre vnder the sky the sky vnder the starry firmament and that vnder the thirde heauens which are the seate of the Angelles And as in humane bodies the other members as handes armes and legges c. do by nature acknowledge the head as chief and are subiect vnto it so in policy or worldly estates there is such an order setled that some should be aboue to commaund others beneath to obey and that they which are placed as inferiours should submitthemselues to such as by ranke and order are their superiours Againe it is more significant to say be subiect then if the Apostle should haue said obey reuerence resist not honour c. For subiection as a generall word comprizeth all the rest as particulars vnder it namely acknowledgment of their power taking lawes and coine from them arming at their commaundement reuerence loue prayer and thankesgiuing for them thankfulnesse in maintaining them obedience in doing and suffering al these appertaine to subiection Tim. What are we to vnderstand by powers Silas By powers are meant heere not Ecclesiasticall Gouernors as Apostles Euangelists Doctors Pastors Teachers but such as take tribute and beare the sword which Ministers are forbid to doe and ciuill rulers may do and therefore the Papists erre which from this place would set vp the preheminency of Pope and Byshops aboue politicke Rulers who by a Metonymie of the adioynt are heere named powers because they are endowed with great power and might aboue other men to suppresse the wicked and defend the good Also to shew that they beare the Image of God not in respect of his essence but in respect of his power and thence it is that not Iehouah the Title of his Being but Elohim the Title of his power is attributed to the Magistrate Psal. 82 1 5. Obserue also that subiectes may not examine by what way or meane Princes get their power whether by right or wrong for Paul knew that the Romanes had by great force made themselues the Lords of the world yet he will haue the present powers obeyed Lastly Paul speaks not of the persons but of the functions which must be respected be the Gouernors good or bad Mens deformities cannot extinguish Gods ordinances nor can diuine functions be lesse honorable by humane frailties it is a grosse malice or blindnesse not to distinguish the sins of the man and the worthines of the Magistracy DIAL II. Verses 1 2. For there is no power but of God and the powers that be are ordained of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues damnation Tim. HOw doth our Apostle proceede Silas In these words and the verses following he rendreth sundry and weighty reasons why we ought to be subiect to Magistrates whereof the first is taken from the efficient cause and author which is neither fortune nor chance nor men nor Angels good or badde but onely God himselfe whose ordinance we are bound to reuerence and be subiect to it but powers or magistrates are Gods ordinance therefore we must bee subiect to them This is the first argument which may bee thus further pressed and vrged It is a comely and an honest thing to submit our selues vnto that order which comes from God who is not the authour of any thing that is euill therefore seeing Magistracie is a thing which God hath set amongst men it is a seemly and honest thing to submit our selues vnto it Tim. May we not gather from the first words that there are sundry powers and that they are all of GOD one and other Silas Yea this Text implyeth that there are sundrie kindes of powers and that they come all of God theyr first Author because he saith in the plurall number the powers that be are ordained of God which proposition beeing vniuersall shewes that the former exclusiue proposition no powers but of God comprehends al is as much in effect as if the Apostle had saide al powers both high middle or low Priuate
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
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
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
thought on this they would not displease God to pleasure a man Secondly we learne that in receiuing the godlie wee must both consider their dignity that they are Saints and holy ones which wil draw honour towardes them and that in louing and helping them we giue proose of our reuerence loue to Christ their lord which wil make vs cheerefull in these duties when we beleeue that we do for the Lords sake to be gratefully accepted as it were done to the Lord himselfe Thirdly heere is a comfort for gracious women that they doe belong to the kingdome of heauen for with God neyther male nor female all one in Christ holy Scripture hath registred in perpetuall record the faith and famous acts of sundry of both sexes to shew himselfe free from acception of persons and to incourage the weaker sexe to labour in godlinesse seeing their loue and goodnes is not forgotten but had and kept in remembrance Fourthly heere is an example to such of both sorts as be noble and wealthy to be full of good workes as Dorcas Acts 9 36. as Susanna and Ioanna and many others Lu. 8 2 3. and as this Phoebe The wiues haue not so much liberty as widdowes yet they may bee bountifull and giue much to good vses where husbands doe make good allowance inabling them wherewith to expresse their charity and when the case is such as was the case of Abigail 1. Sam. 25 18. Lastly heere is a reproofe vnto rich men which suffer women to excell them in bounty and piety Many good women who haue testified the sincerity of their faith by their liberality for maintenance of relgion and learning and comfort of the poore shall go to heauen to be in glory when rich churlish Nabals and epicurish gluttons as he in Luke 16. shall bee adiudged to beare shame in hell for euermore Tim. Tell vs now what our Apostle had respect vnto in his salutations from verse 3. vnto verse 17 Interpret such phrases as need the light of exposition and obserue some profitable instructions with best expedition ye can For I long to see vs safe on shore Silas To salute is with heartiest desire to pray for the well-fare and health of others such a duty would not bee done cursarily perfunctorily Pauls heart and pen accorded in one whose respect and purpose in these his salutations is to manifest more vnto the brethren at Rome his intire good will and sincere loue towards them and their saluation Secondly to countenance these persons heere saluted that by their authority and guists were most inabled to stead and helpe the rest in their course of godhnesse Thirdly to prouoke others to emulation and study of imitating these so commended And lastly by these prayses as by a spurre in their side to excite these so saluted to proceede and profite more in all graces Wee willingly imbrace and follow such good things as others which be godly and wise as Paul was do praise in vs. These persons saluted were some men and some women some Preachers some professors onely some Iewes some Gentiles some onely named some both named and noted with Epithites of praise They bee 28. in number and besides single persons greeting is sent to some whole families Lastly salutations be sent both singularly from a particular man as Paul and generally from whole Churches verse 16. The first paire saluted be Aquila and Priscilla verse 3. of whom reade Acts 18 2 18. who are heere commended foure wayes First though they were no Ministers yet were to Paul his fellow-helpers not as working with him in the same trade Acts 18 3. but in the Lord that is in the Lords businesse the spreading of the Gospell for as they instructed Apollos in the way of the Lorde more perfectly Acts 18 16. so no doubt out of then zeale piety they laboured to bring others to the faith of Iesus Note heere Pauls modesty admitting the helpe of his inferiors in his labour for the Gospell the head disdaineth not the feete they were as feete in respect of Paul being a principall member of the Church yet hee despiseth them not but meekely receiueth their assistance Secondly their charity in communicating their knowledge to the good of others As a Cloud the raine and a Ewe her milke so they powred out their wisedom in scripture for instruction of many all our knowledge like a Candle ought to shine vnto others for their direction Thirdly the Popes arogancie in disdaining such helpers he and his mitred Byshops wil haue no such coadiutors nay they forbid Lay-people so much as to reade Scriptures they keepe them in grosse blindnesse thicker then Egyptian darknesse that they may not see their deceitfull trickes and horrible abhominations in their Doctrine and worship in their teaching and liuing I reade of some burned by Papistes for hauing a Testament about them The second praise is that for Pauls sake they put their liues in danger laying downe their neckes signifying their readinesse to dye for his loue and cause which as it doth serue for a pattern to Ministers both to set out the condition of such as teach the Gospell to bee as Lambes amongst Wolues and the constancie that ought to bee in them for preaching truth to put their liues in ieopardy as Paul did so to all Christians for imitation of the zeale of Priscilla and Aquila in behalfe of Paul their teacher It is to be noted both with a checke to such as eyther leade their instructors into dangers as many malicious hearers do or do forsake them in their trobles as they of whom the Apostle complaines 2 Tim. 4 16. and with a comfort to all such as in perillous times and causes sticke to their Pastors who haue diligently fed them sithence Gods Spirite hath registred this example to the immortall praise of these two who loued not their own liues to deliuer their instructer from death There is a maruailous straite coniunction betweene pastour and flocke Thirdly he saith of himselfe and all the Churches of the Gentiles that Aquila and Priscilla had made them their debters and this he saith for good reason because their benefit was publicke redounding vnto the whole Church to preserue such a worthy seruant of the church Whereof this vse is to be made that to do good to faithfull pastors by preseruing their life and liberty is a speciall benefit for the which thankes are from all generally due which should hearten true hearers as cause requireth not to spare purse paines nay their owne persons and liues to succour such as are profitable to many The last thing in their praise was that they had a Church in their house eyther for that their family for their godly order obserued in it seemed to be a Church such religious exercises beeing there vsed priuately so farre as lawfully might be as publikely in the assemblies were frequented and thus it should bee in euery household or else for the faithfull which being not many at