laden with sinne 2. Tim. 3 6. As Sathan set on Eue first so his seruants attempt women which are lesse cautelous yet vehement being once won and powerfull perswaders of their husbands to whome they are neere and deare Howsoeuer this description did agree with such as did Iudaize yoaking Moses and the law with Christ grace in the cause of saluation and doth also well fit other deceiuers and hereticks yet neuer did coate so fit a mans backe as these markes doe agree with popish Fryers Monkes Priests and lesuites especially as it is notoriously known to the whole world how they boast of Iesus of whom they haue their name Iesuites but be nothing lesse then good Christians attending lucre decciuing simple folkes Also consider heere that these markes of discerning bee so many reasons to perswade declining from seducers for who ought not abhorre and auoide such as do peruert the pure doctrine of Christ and perswade vs to sorsake the fountaine of life to goe to Cesternes which holde no water such as also bee hipocrites professing the seruice of Christ yet addicted wholy to voluptuousnesse and gaine such as with goodly and glorious wordes doe bring asleepe vnheedfull persons to the ende they may more securely make a prey of their goods and soules Vpon which considerations all Christians stand bound to obserue and auoide them Tim. But are there no other reasons in our Text to perswade care and diligence in auoyding such Silas Yes these three one from the effects they doe deceiue verse 18. well may they promise life and saluation but death and damnation wil proue the crop which will bee reaped of such imposters as the Serpent beguiled our first parents with hope and great promises so do these The second reason is from the facility of the Romanes verse 19. whose ready listning and obeying true teachers beeing farre and wide deuulged and knowne to their praise might haply imbolden false teachers to attempt the peruerting of them with expectation of like successe for ouer much easinesse in yeelding might giue false Pro phets hope to deceiue thus Origen and Peter Martyr afterwards and Piscator after him doe collect the reason Others thinke by praising their obedience hee encourageth to constancy to continue stedfast in the good way and to take heede of receiuing contrary doctrine To which purpose hee exhorts them to ioyne prudence and simplicity to bee so simple as not to know howe to inuent corrupt doctrine yet so wise and skilfull as to bee able to discerne a strangers voice from Christs voice like good sheepe Iohn 10 4 5. and true Prophets from liars which discretion Paul prayed for to the Philippians Ch. 1 verse 9 10. and exhorts the Thessalonians vnto it Chap. 5. verse 21. why it is needfull see 1. Iohn 4 1 2. Reuel 22. Ephe. 4 14. Which admonisheth al with knowledge to ioyne iudgement and reprooueth such as bee wise to the world but lacke the wisedome of the worde The third reason is from assurance of victory so they watch and obserue these euill workemen which scatter graines of errors in the Lords fielde and striue against their errors they shall surely ouercome by the might and grace of God verse 20. The God of peace will bruise Sathan vnder your feete c. There is in this promise an allusion to the promise in Paradice made to our first parents of the womans Seede to bruise the Serpents head Gen. 3. which implyeth such a conquest and ouerthrow of Satan as hee should neuer recouer himselfe As Ioshua set his feete on the neckes of the fiue Kings and destroyed them This hath bin already in the head Christ perfectly fulfilled and shall bee in his members who must encounter awhile with Satan and his instruments but so they behaue themselues valiantly and place all their affiance in God it shall quickelie come to passe that Sathan howsoeuer he may seeme to prevaile yet euen when one would thinke hee should ouerrun all then shall he take the foyle For God who is with his Church is stronger then the enemies which do fight against it and the peace of his Church is so deare vnto him as none that make diuision shall bee able to stand before him All which hath matter of exhortation to quicken vs vnto all vigilancy in prayer and good endeauours to withstand the assaults of the diuel taking great heed of security ease and spirituall sloathfulnesse least we be surprized on a sudden And heete is also a matter of consolation that we faint not whatsoeuer combates and encounters with heretiks Scismatickes or otherwise happen yet still to holde vp our head and take heart to vs vnder the ayde and helpe of God and his grace seeing the victory will be ours If we hold out but a little while we shall vanquish that very shortly euen in this life whereof wee haue sundrie examples and not onely at the day of iudgement when our victory will be consummate A maruailous comforte that Gods Ministers and children striue against errours sins and schismes with certain hope of hauing the vpper hand Which as it must beate downe despaire and driue away fearfull sluggishnesse so it keepeth from presumption to consider that not by our owne strength not by our owne arme or bow or shielde but it is the strength of God that giues vs the victory And therefore not to vs Lord not to vs but to thy name be rendred the glory Vpon these reasons we in England and other reformed Churches in Europe may iustisie our separation from the Papists whom we haue left and are diuided from but first because they left the Apostle doctrins and diuided them selues from the faith and religion of Christ to embrace nouell errors and diabolicall superstitions contrarie to the receiued doctrine from the beginning by whose hipocrisie and flatery if we haue not suffered our selues to be deceiued to the perdition of our soules but continue stil to fight against the vnder the assistance of the strong God with vndoubted trust of an happie yssue so wee marke and auoide them therein we haue done but duty obeying the commaundement of the great God who bids vs to come out of Babylon and decline such as wold with their subtle speeches and inuentions beguile vs wriggle as a Snake whose head is off with hope to reign in these Churches as sometimes they did Well they may surprize with their craftines some heedlesignorant persons and vnstable but in vaine they looke to subiugate the wise and discreete Christians vnder whose feet God shall rather treade them and Sathan that great Dragon their Captaine vnder whose banner they fight For that kingdome must be destroyed which doth make warre against the kingdome of Christ who is that stone cut out of the Mountaine without hands which shall breake in peeces all other regiments which rise vp against it Da. 2. Tim. What doth the Apostle performe from the verse 20. vntill verse 24 Silas As before hee reckoneth
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
Sometimes according to the other being named the Sonne of Man or the Man Christ. 1. Tim. 2 5. Secondly from the vnity of person it commeth to passe that that which is proper to the one Nature is attributed to Christ denominated or named after the other as heere the Sonne of God is said to bee made of the Seede of Dauid which is a propertie of his humaine Nature and yet affirmed of his Diuine for this Vnion sake because the person is one See the like Acts 20 28. 1 Cor. 2 8. Ephe. 4 10. in all which that which is peculiar to the Manhood is affirmed of Christ as God by reason the persou is one Tim. But these Natures which are so straightly linked in one person they are not confounded but remaine diuerse in themselues their properties and actions Silas It is true they doe so The Manhood is not the Godhead though the Man Christ be also God nor the Godhead is not the Manhood though the Son of God be also very Man neither is the God-head Mortall finite nor did it hunger was weary or suffer or dye or rise againe or ascend or pray nor the Manhood is Immortall Incomprehensible Inuisible present in euerie place c. but the Natures with their properties and workes remaine still distinct one from the otherê howsoeuer they be conioyned most neerely in the person of our Redeemer This is a great Mysterie 1. Tim. 3 16. Tim. Wherefore was this vnion of Natures in one person needfull Silas For two purposes both to effect the worke of Reconciliation with God for Sinners and to maintaine and continue it to enter them into Gods fauour and to keepe them in it for euer Tim. Expresse this somewhat more fully Silas The Sonne of God vnited to himselfe our Nature that once in earth he might worke righteousnesse in it and suffer death and so make and merit atonement for Sinners and this humaine Nature he keepes alwaies vnited to his Godhead that he may appeare for vs in Heauen thorow his continuall intercession to preserue this atonement that it bee not interrupted by our daily sinnes hence called our eternall High-Priest Heb. 9. Tim. Now tell vs how our Saniour is called the Sonne of God Silas There be Sonnes of God of diuers sorts First by Creation as Adam Luke 3 38. the Angels Iob 1 6. Secondly by Adoption thus the Members of Christ are Sonnes by Grace of Adoption Rom. 8 14. If Sons then Heires Thirdly by grace of Personall vnion thus the Man Christ is the Sonne of God being knit to the person of the Sonne Luke 1. That holy thing which is borne of thee shall be called the Sonne of God Fourthlie by Generation thus the second person in the Trinitie is the Eternall Sonne of God by Eternall and vnconceiueable Generation being begotten from all Eternity of the substance of his Father heereof called his onely begotten Sonne Iohn 1. 13. and that Sonne of the Euerlasting God Math. 16 16. by an excellency because he alone is in a peculiar manner God with his Father Coeternall Coequall in the substance and glory of the God-head before all Worlds and the Head of our Adoption and sonship this dignity being giuen to the faithfull to bee Sonne of God by beleeuing in the Name of this Son Iohn 1 12. Gal. 3 26. Tim. What be the Titles giuen to our Redeemer Silas Three first is of his benefits Iesus the second of his Office Christ the third is of his Soueraignety ouer his Church and all the World Lord. Tim. Why is he called Iesus Silas Because hee saueth his people from their finnes Tim. This 〈◊〉 is the Name of his benefits Silas It is so for Saluation containes the whole masse of his benefits which concerne Eternall life whereof Iustification and Sanctification be two chiefe ones Tim. But ye can reduce his benefits to a few heads Silas Yea vnto two First Iustification which is a sauing and absoluing the Beleeuers from guilt and condemnation of sinne that they be accounted Iust by Imputation of Christs righteousnesse Secondly Sanctification which is a sauing or enfreeing them from the bondage and power of sinne that they may walke in holinesse Tim. What signifieth Christ Silas One annointed or consecrated with materiall Oyle to some Office Tim. How doth this agree to Iesus Silas To signifie how he was consecrated by the authority of his Father and the spirituall Oyle of heauenly graces to his Office of Mediator-ship that hee might worke the saluation of his Church Tim. How many be his Offices Silas Three first Prophet to teach his Church Secondly Priest to offer Sacrifice and to make intercession for his Church Lastly King to rule to protect and to enrich his Church Tim. Why is he called Lord Silas Because of Dominion and Soueraignty which he holdeth vnder his Father ouer all things creaced Tim. Why is he called Our Lord Silas He is Our Lord by right first of Creation being made by him Secondly of Redemption beeing bought by him Thirdly of Preseruation being kept and vpheld by him Heb. 1 3. From whence we are admonished first that Christ onely hath interest in vs not Sathan nor the World Secondly that he louingly and mightily careth for and defendeth his Church and euery Member of it Thirdly we are to relye vpon his protection and to render vnto him due homage loyalty and subiection as to our lawfull and gracious Lord. Psal. 110 1 2. Tim. How many Natures be there in Christ Silas Two Humaine and Diuine he is proued to be a true Man because he came of the Seede of Dauid that is of Dauids loynes to 〈◊〉 of the Virgine who was of the Linage Stock Family and Kinred of Dauid first for so it was promised secondly that it might appeare he came of a King thirdly to shew that he disdaineth not Sinners for Dauid was a great Sinner Tim. Wherefore is it saide rather he was made then borne or begotten also what signifieth Flesh. Silas Because the tearme Mads doth better expresse the admirable conception of Christ of a Virgine without the help of man 2. to shew that he did exist before his 〈◊〉 and thereby remaining still what he was was made that which before he was not Christ beeing the Sonne of God eternally existing by Incarnation was not changed into Man but assuming the humaine nature into the communion of his person To the same 〈◊〉 〈◊〉 that which is added according to the Flesh where Flesh signifieth the substance of Christ his 〈◊〉 Nature not as corrupt but 〈◊〉 it is weake 〈◊〉 〈◊〉 and moreouer 〈◊〉 his diuine nature 〈◊〉 his humaine 〈◊〉 like 〈◊〉 for distinction sake See 1 Tim. 3 16. Rom. 9 5. 1 Pet. 3 18. Tim. Why must he be a true Man Silas First to suffer death for sinne Heb. 2 6. Secondly to worke righteousnesse in our Nature Thirdly to appeare alwaies in Gods sight for vs. Heb. 9 24. Fourthly to pittie and
Romanes being ranged in the number of other Beleeuers howsoeuer they were Lords of the worlde In naming the Called of Christ he giueth to witte that they belonged to Christ and his grace belonged to them and teacheth how they belonged to Christ became namely by an effectuall and special calling drawing them to the faith of Christ freely and firmely DIALOGVE IIII. Verse 7. 7 To all that be at Rome beloued of God called to bee Saints Grace be with you and peace from God the father and from our Lord Iesus Christ. Tim. WHat doth this Text containe Silas The other parts of Pauls Salutation to wit persons saluted and his wish or prayer In the wish or prayer of the Apostle consider three thinges first to whom Secondly what Thirdly from whom he wisheth Concerning the persons he saluteth and wisheth good things not vniuersally to euery one Emperor Consuls Tribunes c. These were not members of the Church and would haue despised Paul his Prayer but to all ye beloued of God which beleeued in Iesus Christ. And note that his Prayer is common to all those which professed Christ were they chiefe men or priuate were they learned or vnlearned Romanes Grecians or Iewes for the Church at Rome now consisted of many Strangers and not onely of Cittizens and home-borne withall respect of person as God the giuer of these graces is free from acception of persons both to comfort the meanes onelie in that they were not passed ouer also to humble the great and mightie in that they were sorted with the needy and little ones Moreouer Pauls examples warneth all namely Ministers that they be ready according to their gifts and opportunities to pray for instruct exhort and comfort euery one vnder their charge all being alike deare to Christ and alike account must be rendred for all Tim. How be the persons Saluted set forth Silas First by their Place which be at Rome Secondly by their three Titles 1. beloued of God 2. called 3. Saints Tim. What learne we from the Place Silas That Gods grace was not tyed to Places Persons or Times but is freely giuen without respect of Country c. For they who now be at Rome are degenerated and enioy not that grace of God Tim. What be the Tules giuen to the Romanes Silas 1. beloued of God 2. Saints and 3. called Tim. What signifieth this to be beloued of God Silas Thus much not to be louers of God actiuely but passiuely to be right deare to God of great account price in his sight euen as it were his chiefe delight being loued both by praedestination and by present Iustification without any merit Tim. What doth this commend to vs Silas The great worthinesse and dignity of a true Christian that the great God sets his loue vpon him to take pleasure in him which is more then if all the Princes of the Earth should ioyne and conspire together to loue one man Secondly that they be happie Men which be Gods Children for they haue God louing and fauourable in whose fauour is life and vpon whose loue depends all felicity both earthly and heauenly they cannot be miserable whom God loueth and they cannot but be miserable whom God hateth Thirdly that the loue and free good will of God is the root of all other benefits namely calling Sanctification and Remission of sinnes are deriued from hence that God louing vs wee loued not him but he loued vs first 1 Iohn 4 10. Also God so loued the World that he gaue his Son Iohn 3 16. Fourthly this should prouoke his Children to returne dilection and loue to God of whom they are beloued Fiftly godly persons ought to be very deare vnto vs and of great reckoning sithence God our Father loues them We should loue where he loues and deale well by them whom he will honor so much 1 Iohn 5 1. Sixtly that all iniuries done to the Saints cannot but prouoke God to indignation as it would greeue vs to see any abused whom we loue Tim. What is meant by Saints Silas Such as being separated from the World are consecrated to Christ and haue his Spirit giuen them to worke holinesse in them so as Saints bee persons sanctified by the Spirit to liue holily and iustly From hence we learne two things First that such as still abide in their sinnes and wallow in the mire of a prophane life seruing diuers lusts and pleasures they are no beleeuers nor beloued of God for all Beleeuers are Saints that is they are holy persons louing and practising holinesse Secondly that they shall neuer be Saints in Heauen who first be not Saints in Earth Saints in Via inchoatiuely ere they be Saints in Patria perfectly Tim. What meaneth this that it is said they were called to be Saints Silas That by an effectuall vocation God Almighty as it were by speaking the word did make them to be such indeed and truth as they were called and named to be to wit Saints or holy and that according to his gracious good will and pleasure as was implyed in the Word Beloued to shew that our Christian vocation floweth from his mercy This is moreouer well to bee obserued that Paul hauing said of himselfe in verse 1. that he was Called to be an Apostle and now twise in verse 6. and 7. saith of the Romanes that they were The Called of Christ called to be Saints that the word Calling or Vocation is vsed in a double sense either in a more strict meaning for a Calling to a Function or Office eyther ciuill as to bee a Magistrate a Captaine c. or Ecclesiasticall immediatly as to be a Prophet an Apostle c. or mediate called by the Church as were Doctors and Pastors or else in a more large signification for calling into the common society of the Christian Church and this is eyther vnto the knowledge and profession of Christ as of Hipocrites by a generall and externall calling when the word soundeth in the eare to the enlightning of the mind and some slight or slender change of the heart or it is vnto the faith of Christ and vnto saluation through him when both mind and heart are mightily perswaded by the Spirit to obey the Caller by belieuing his promises and indeuouring to doe things commanded This is an internal and effectuall calling which Paul heere ascribeth vnto all the Romaine Christians not that there were amongst them no counterfeits and vnbeleeuers but because by Law and Iudgement of Charity we are bound to esteeme all such for truely called and Saints who outwardly professe themselues to be so and doe not by their conuersation declare and euident the contrary leauing to God the iudgement of certainty Now whereas hee writeth of these Romanes that they were called to be Saints or holy we are further to learne a difference betweene Nature and Grace that first we are by Nature vncleane and vnpure destitute of personall holinesse though not without foederall holinesse being the
doth this text contayne Sil. It containes a conclusion drawne from the circumstance of time wherein Christ shewed his loue by dying for vs while yet wee were sinners and enemies the summe whereof is thus much If Christ out of his loue dyed for vs being wicked nowe beeing through faith in his death and bloudshed iustified hee will much more saue vs from eternall punishment Tim. How is this conclusion amplified and enlarged in the 10 verse Sil. By comparing vs with our selues and Christ with himselfe according to diuers estates after this sort Before we beleeued we were sinners vng odly and enemies nowe wee are made friends and iustified Christ once dyed and by his death wroght much for vs now he liueth an eternal life and raigneth with his Father and can doe more for vs for if Christ by his death could doe so much as when wee were enemies to make vs friends and to iustifie vs being vn godly now that we are friends and he is aliue raigning in heauen hee is much more able to bring vs to felicity and glory Tim. Now we haue heard the scope sumnie and order of this text let vs heare the words expounded and tell vs what is heere meant by his bloud and by iustified Sil. By his bloud is meant the whole death and sufferings of our lord whether they were felt in soule or body and by being iustified is to bee acquitted from our sinnes and to bee accounted perfectly iust with God by Christs death and obedience imputed Tim. Doth Christ his obedience to death Iustifie vs alone without any other thing Silas Wheresoeuer iustification is spoken of there Christ and his bloud or death if faith bee not named are to be vnderstood with respect to faith which apprehends and applies it and on the contrary where faith is named and not Christ it hath reference to Christ. This doth appeare to be so first by those plaine places where it is said we are iustified by faith in Christ. Secondly by comparing Gen. 12 3. and Gal. 3 8. together also in this present Text in the particle Now which implieth that before while they were vngodly and vnbeleeuers they were not iustified Tim. What then do ye thinke the meaning of these wordes to bee Silas Thus much wee are iustified that is wee are freed from the guilt of our sinnes and accepted for righteous with God by his bloud that is through faith whereby we beleeue the bloud of Christ to bee shed to death for vs and those other thinges which he suffered to be suffered for our sinnes Tim. What is meant heere by wrath Silas Not onely all iudgements heere inflicted vpon the vnrepentant world but an eternall paine or punishment in the world to come proceeding from a iust and wrathfull God offended with mans sinne Tim. What learne we by this Sil. Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destruction of his creature but to feare it more then Hell for Gods wrath and displeasure is the greatest euill Tim. What is meant by being saued Silas Two things first our deliuery from the gulfe of perdition Secondly the keeping or preseruing of the faithfull vnto heauenly blisse Tim. But we are saued when we first beleeue and haue our sinnes forgiuen vs and are regenerated by the spirite of Christ as Christ said to Zacheus at his conuersion This day saluation is come to thine house Luke 19. Silas True that is the beginning but Paul speaketh heere of the toppe and perfection of our saluation which is the glorifying of vs in Heauen Tim. What learne we from this Silas That both the entrance and end the first beginning and last consummation of our saluation is from Christ by faith therefore they rob Christ of his glory which attribute any part of their saluatiō to any other as all sects doe saue true Christians Tim. What things were considered in the tenth verse Sil. A three-fold estate of Gods Children the first is of corruption they were enemies The second is of Grace they are iustified and reconciled The third is of Glory they shall be saued There is a fourth not named heere to wit the estate of innocency by creation Euery true Child of God must passe through all these Tim. What else is to be considered heere Sil. A two-sold estate of Christ one of humiliation he was dead the secōd of exaltation he now liueth In the former estate Christ merited for vs as our High-Priest in the latter he effecteth and applieth vnto vs all his merites as a King daily working and bringing vs towards the saluation once merited Tim. What doe ye gather from this Sil. This comforte that true beleeuers which haue their sinnes forgiuen them by Christ they haue good hope that they shall certainly bee saued the reason is plaine for if Christ by the merit of his death being beleeued in could set the elect being enemies in the estate of saluation now that he liueth surely hee is able by his power to set them being friends and reconciled in the possession of saluation Secondly from hence are reproued such as say that true beleeuers may fall from grace and perish also such as teach that they ought continually to doubt of their saluation as the Papists do teach Lastly it reproueth Gods Children which doe yeeld to doubtings of their owne saluation For this is an iniury vnto Christ as if he were not strong enough to saue them whom he was sufficient to reconcile This is a most excellent place for the infallible not probable and coniecturall as Romanists speake certainty of glory and perseuerance in grace Lastly wee are taught by example of our heauenly Father to make atonement with our enemies DIAL IX Verse 11. And not so onely but we reioyce concerning God by Iesus Christ our Lord by whom we haue receiued the attonement Tim. WHat doth this Text offer vnto vs Silas An amplification of that which was said before in the thirde verse of this Chapter to which it must be 〈◊〉 after this sort He had said verse second We reioyce vnder the hope of glory Then verse third he added a correction Not so but we reioyce also in tribulations now in the eleuenth verse he ioyneth a third member of glorying or reioycing not onely so but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much seeing we haue God reconciled vnto vs by Christ euen vnto our certaine and assured saluation in heauen wee reioyce not in our hope of glorie to come nor in afflictions present but especially in the knowledge Faith of this great grace and fauour of God the father vnto vs through his Sonne Tim. What be the parts of this Text Silas First a dutie to reioyce Secondly the cause heereof because God is reconciled and become our Father in Christ. Thirdly the meanes how we attaine this reconcilement in that we receiue it to wit by our faith in
not vnder the Law but vnder grace God forbid Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Tim. VVHat doth this Text contayne Silas An answere of the Apostle Paul vnto a cauilling obiection made against his former doctrine Tim. First of all tell vs what he meaneth by Sinne when he saith What then shall we sinne v. 15. Sil. By Sinne is meant heere not one act of sin but a continuall course of sinning and it is as much as if it had beene said Shall wee liue or leade our liues in sinne as before verse 2. or shall we serue sinne verse 6. or shall we obey sinne This then is the meaning of the obiection Shall wee giue ouer our selues licenciously to sinne because wee are not vnder the Law but vnder Grace Which obiection did arise from the ill vnderstanding of the Apostles words For his words were so taken of some as if hee had meant by not beeing vnder the Law our freedome from the gouernment and doctrine of the law and so the bridle being cast loose in our necks we might haue liued as we list which was very farre from the Apostles meaning Tim. What may we learne from this Obiection Silas Our first instruction from this Obiection is to learne how ready and prone sinnefull men bee to snatch vp all manner of occasions which may nourish liberty in sinne peruerting holy doctrine to this end therefore al men must watch ouer their owne hearts being naturally bent to these crooked shifts auoyding the company of sinnefull men which affect such naturall licenciousnesse Secondly that the il vnderstanding of things wel taught breeds errors and cauillings and therefore we must take heed of mistaking good doctrine Thirdly that there is no doctrine so sound but one or other will carpe at it wrest it therefore Teachers must arme themselues with patience Fourthly that Ministers of the word must haue skill not onely to teach the truth but how to meet with and conuince such gaine-sayers Tim. Now tell vs what answere the Apostle makes vnto the former cauillations and how the Obiection is wiped away Sylas It is first to be noted that the Apostle doeth not directly answere their cauilling argument which is Sophisticall being a fallacy from the ambiguity of the speech of not beeing vnder the law which the obiectours tooke as beeing meant of a freedome from the obedience of the law wheras the Apostle vnderstood it of the rigorous exaction of the law forbidding euill thinges and giuing no strength to forbeare them but rather prouoking our lusts more after such euils as it forbids Our Apostle therefore contents himselfe to answere the consequent of the argument namely that which was vntruly concluded and gathered from his owne doctrine to witte that we might freely sin this consequent he answereth two wayes His first answere is by words of detestation God forbid in 15 verse hereby teaching vs that all wicked and false things inferred from the worde must bee abhorred of vs. In the second part of his answere he proues the quite contrary to the obiection namely that such as bee not vnder lawe but vnder grace ought not to serue sin but Christ their Lord. Tim. How doth he proue this by what argument Sylas By these two reasons the first is taken from the condition of Seruants in the beginning of the 16. verse This reason standeth thus It is meete that euery one obey him whose seruant he is but all true beleeuers are the seruants of God and not of sin therefore are they bound not to obey sin but God in doing his will Which the Apostle doeth confirme and backe by the testimony of euery mans conscience know ye not that a seruant must obey him that is his Lord and that Christ is your Lord and not sin ye all know this by the light of nature the one and the other ye know by the light of the word Tim. What thinges are wee to learne out of this first reason Sylas First that it is wisedome in the Ministers of the word to build their doctrine vppon knowne and receiued principles of which euery one is conuicted that they are true Secondly wee must iudge of our seruice either to sinne or to God not by our profession but by our practise and obedience if we do fulfill and obey the lusts of sinne then are we the seruants of sin whatsoeuer wee professe or say to the contrary Thirdly that it standes with great reason that a Christians life should be a continuall obedience to Christ because he is our Lord and hath admitted vs to be his seruants who by nature through Adams fall were wholly captiues to Sathan and sin but Christ by his death hath freed vs from this captiuity and addicted vs to himselfe to this end that we should not now serue sin our former Lord but Christ our new maister who hath deliuered vs from sin and Sathan as seruants which paste from one maister to another doe euer please and serue the latter maister Tim. What is the second reason whereby he proues that wee ought to obey Christ and not sin Sylas The second reason of this text is taken from the effects which follow the seruice of Christ and of sin which be death and life whether it bee of sin to death or of obedience vnto righteousnesse This second reason hath two branches and may be thus framed such as obey and serue sin must haue death for their reward therefore wee ought not to serue sin least we dye for it Againe such as obey Christ by doing righteous things shall haue eternall life for their reward therefore wee ought to obey Christ and renounce the seruice of sinfull lusts that wee may liue for euer Tim. What instructions do ye gather from hence Sylas First of all that sin and righteousnes be two contrary Lords as fire and water as God and Mammon loue the one and hate the other Secondly that all men must doe seruice to one of these two Lordes no man can serue both at once because they commaund contrary thinges Thirdly wee learne here the nature of sin that it is repugnant to the obedience of the lawe or vnto righteousnes therefore a filthy vnrighteous and bitter thing Fourthly that the seruice of sin is to bee auoyded as a damnable or deadly thing bringing to destruction in hell and deseruing it Lastly that a righteous life that yeelds obedience vnto God shall end in eternall life though it cannot merite it Tim. But our Apostle hauing said whether of sin to death why did he not likewise say or of righteousnesse to life but saith thus of obedience to righteousnesse What are we to learne by this kinde of phrase and stile Sil. These three things First that this is the righteousnesse of workes to liue obediently vnto the will of God reuealed in his word
godly life notwithstanding all hinderances in their way from themselues from the world and Sathan because a holy life being continued in will at the length bring to a life eternall Thirdly seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life and they which do liue godlily may know that they doe so heereof it followeth that all the godly haue certainty and good assurance of their owne saluation if one may know that he liueth holily thereby he may know that he shall liue happily Tim. Wherefore are these wordes added Through Iesus Christ our Lord Silas To teach vs that all merite is to be sought out of our selues and to be found only in the person of Christ Iesus who by that which hee himselfe hath suffered and done hath fully deserued life eternall for all beleeuers which liue vprightly to whom therefore all praise honour and glory is due Amen For further clearing of this Scripture and hauing a little emptie Paper to fill vp I haue thought it not amis to set downe what our Diuines haue cited out of Antiquity for the sence of this latter clause that to the vnlerned it may appeare what consent is between vs and the Fathers in the Doctrine of grace When we finde life eternall to be called Grace saith Augustine wee haue S. Paul a magnificall defender of Grace Againe he calleth ' Death the Wages of sinne because it is due it is worthily payd it is rendred as a merit But least Iustice should lifte vp it selfe he sayeth not Eternall life is the Wages of it but tearmeth it the Grace of God and he addeth by Iesus our Lord least life should bee sought any other way but by our Mediatour Chrysost. Life eternall is not a retribution of labours but the free guift of God not deserued by vertue but giuen freely Ambros. Such as follow Faith shall haue life euerlasting Theodoretus he saith Grace not reward not by works saith Photinus but by Grace CHAP. VII DIAL I. Verse 1 2 3. Know yee not Brethren for I speake vnto them that know the Law that the Law hath dominion ouer a man as long as he liueth For the womā which is in subiection to a man is bound by the Law to a man while he liueth but if the man be dead she is deliuered from the Law of the Man so then if while the man liueth she taketh another Man she shall be called an Adulteresse But if the man be dead shee is free from the Law so that she is not an Adulteresse though she take another man Timotheus WHat parts may this seauenth Chapter be diuided into and what take you to be the purpose of the Apostle therein Silas The purpose of Paul is to confirme illustrate that Paradox or strange Doctrine propounded in the former Chapter of beeing not vnder the Law but vnder grace which haply some of the Iewes might haue taken as if the Apostle had bin an enemy to the knowledge and obedience of the Law therefore now he sheweth how our freedome from the Law is to be vnderstood and vpon what groundes and reasons it is founded This is shewed and declared by the similitude of ciuill marriage wherein the woman during natural life is obliged to the Husband 1. to be his or to him onely 2. not to depart from him 3. nor to marry with another but the husband being dead she is free being 1. his no more 2. and may without guilt of Adultery marry to another 3. to bring forth fruite to another to the second man So all the elect before new byrth are in bondage to sin to which they bring forth Children that is euill workes by the force of the Lawe but after regeneration the vigour and coaction of the Law ceaseth in part at least and they 1. are free being dead to the Law and 2. married vnto Christ. 3. do now bring forth good workes as children to God Paul exemplieth in the woman rather then in the man because her Obligation and bond is straighter toward the man then of him toward her for by the Lawe the man was suffered to giue a Bill of Diuorce to the woman so was it not on the contrary also because his meaning was to compare vs to the wife The Chapter consisteth of three parts The first setteth out our liberty from the Law and proueth it by 3. reasons in verse 1 2 3 4 5 6. Secondly he aunswereth certaine obiections made against the Law which he excuseth and commendeth by the manifest and necessarie effects also by the properties and Nature of the Law all this in his owne person Thirdly the spirituall combate betweene grace consenting to the Law and flesh or corruption resisting the Lawe is described in his owne example both touching the fight and battell and the yssue or end of it Tim. What be the parts of this similitude Silas They be two First a proposition in three Verses Secondly an application in the fourth verse The proposition is thus that the Law bindeth a man so long as he liueth the which is amplified two wayes First by the testimony of the Romanes themselues of whom hee saith they knew the truth of it Tim. What are wee to learne from the first proofe of the proposition Silas First the wisedome of the Apostle in preuenting the offence of the conuerted Iewes to whom hee wrote not onely by a louing Title in calling them Brethred but by attributing the knowledge of the Law to them and by taking vpon him the defence of the Lawe Secondly Gods people ought not to bee ignoraunt of Gods Law for it doth both helpe the teachers to speak to a people endued with knowledge and the people to know those things whereof their teachers speake Tim. What is the vse of this Silas It reproueth such as lacke knowledge and labour not for it as being iniurious both to themselues to their teachers Secondly it must stirre vp all men to endeauour to encrease in knowledge as they doe desire their owne profiting or the ease and comforte of their teachers Lastly it warneth Ministers by Paules example in their teaching to preuent offences and to speake wisely Tim. What is the other way by which hee doth explaine the proposition Silas By the example of marriage whereby the wife is linkt vnto her husband and is not free till death so as if she marry another while he liues she commits adultery but he being dead she is free to marry to whom shee will that shee may bring foorth to her new husband Euen so our first husband to wit sinnefull corruption by the Lawe irritating and prouoking it brought foorth euill workes as Children to death but our corruption being mortified by the death of Christ wee are dead to the Law and it is dead to vs as the vigor of sin hauing now no force to engender or encrease sin in vs so as we are free to passe ouer and
of the Gospell healeth those diseases which the Lawe sheweth forth and effectually comforteth whome the Law hath terrified being both seede of their new birth and food to nourish them after they are borne againe Tim. Is this a proper marke of regenerate men to delight in Gods word Silas Yea it is so forasmuch as none can delight in such wise but those that haue the Spirit of 〈◊〉 to engender in them a loue of God and of his word and that Doctrine which is taught therein Tim. But seeing it is written of 〈◊〉 that they doe heare the Gospell with ioy what difference shall we put between the godly and vngodly in their delight Silas The difference is both in the matter manner and end of their delight and ioy First as for the matter ground of delight vnto the godly it is the obedience yeelded to the Law and Christ receiued by the Gospel whereas bare knowledge of the Law and Gospell is the ground of an Hypocrites delight Secondly they differ also in the manner of their delight for the delight of a godly man is sincere and constant as proceeding from the speciall grace of the Spirit the delight of a Wicked man is vnsound and vnconstant proceeding either from nature or from a general grace of the Spirit therefore as it looketh not to God so it lasteth not Thirdly they differ in the effect and end of it for the delight of the godly leads them to an vniuersall practise of the Law inward and outward so doth not the delight of the wicked which content themselues with an outwarde reformation of life at the vtmost This may be set foorth by the comparison of two skilfull Painters who both togither behold one and the same portraiture or picture very artificially drawne whereof the one contents himselfe to behold it and commend it but endeauours not himselfe to make the like the other so praiseth it that he setteth his skill a-worke to make such an one So it fareth betweene a man regenerate and a man vnregenerate the former so liketh and delighteth in the word as he studieth to be a doer of it the latter resteth in contemplation of the word neglecting action and hating to be reformed And lastly their delight doth differ in the measure of their ioy for euill men delight in riches and pleasures more then in the word but godly persons haue more delight in the word then in all manner of riches O Lord how do I loue thy Law I more ioy in it then in all spoyles it is sweeter to me then the Hony-combe c. DIAL XVII Verse 23. But I see another Law in my Members rebelling against the Law of my minde and loading me captiue vnto the Law of sin wh ch is n my members Tim. VVHat is the drift of this Text Silas To set foorth his third most tough and hard combate which hee had with the remainder of sin Tim. What be the seuerall parts of this Verse Silas Two First the degree and measure of the enmity of sinne against grace sinne resisting grace violentlie as a rebell his Prince The second part is the effect sequele of this resistance of sin namely that it leades him away captiue and prisoner Tim. Now expound the Words and tell vs what hee meantb by Law Another Law Silas Euill or sinfull lusts or desires of our corrupt Nature these are called a Law because of the force which they haue euen in men regenerate such as a Lawe hath which is forcible and mighty Tim. What is meant heere by Members Silas All the powers of the minde and all the parts of the body as they are defiled with sin and so far as vnrenued by grace Tim. What lessons may these words teach vs Silas First that the corruption of sinne slayeth not in some one part of vs but pearceth throughout all the parts of the whole man Secondly that sinfull lustes not onely remain in the godly but haue great force in them being as a law to rule moderate and gouerne them Tim. Whereunto should this serue Sil. First to humble vs in that there is no part free from the infection of sin Secondly to awake vs and make vs more heedfull in that we heare that sin is such a powerfull and forceable thing Tim. What other instruction from this word I see Silas That the godly perceiue and discerne both how farre sinne doeth spread it selfe in their nature and what might it bath in them in which thinges the vnregenerate be blinde Tim. What vse of this poynt Silas That it is a very bad signe to bee ignorant and careles of the power of sinfull affections it is a token they sticke still in their naturall blindnesse and are not an haire beyond an vnregenerate man Tim. What is here meant by rebelling Silas Not a weake nor a secret resistance but an open and warlike opposition and defiance such as professed enemies and Rebels doe make against their lawfull Soueraigne For as Traitors and Rebels doe hate their lawfull king and seeke by force of armes and strong hand to put him downe that he should not raigne ouer them euen so wicked lustes are not onely not subiect to the grace of Christ but mightily striue against him that hee should not raigne as king in our hearts as they in the Gospell say of their king gone into a farre country Wee will not haue this man raigne ouer vs so sinnesull lusts would not haue Christ to be our king to rule in vs. Tim. What instructions doe arise from hence Silas First we learne that the Sinne which remaines in the godly after their conuersion is a maruailous dangerous thing and doth as much hazard the peace and safety of his soule as a Rebell doth the peace and safety of his king and Country Tim. What vse is to be made of this instruction Silas First it serues to reprooue the slothfull which eyther neglect or forget such a dangerous enemy and therefore doe but slenderly prouide against it to their owne certaine ruine Secondly to keep the watchful Christian frō falling asleepe in security seeing it is meete that he bee as carefull to preserue his soule as this rebell Sinne is diligent to destroy it For it is certaine that a Christian is no longer safe then while he is watchfull mistrust makethsafe saith Cominaeus Tim. What other things are wee to learne from the former pointe Sil. A maruailous comfort to the godly that though sin struggle and fight against them yet being but a Rebell it shall neuer prosper because God curseth Rebels Lastly the godly haue from hence an admonition in any wise to be at vtter defiance with all wicked motions seeing it is a fearefull thing to take part with Rebels yea to affoorde them but a good word or looke as all Stories make plaine as the butcher in Cambridge-shiere Inne-keeper in London How much more fearefull then is it to ioyne side with such a Rebell that riseth vp
the sonnes of God which plainely shewes that their deliuerance is another thing then beeing brought to nothing euen a communicating with the sonnes of God in one part of their glory to wit in incorruption and immortality which the creature had by Creation and by naturall instinct still desires to recouer it as verse 22. Fourthly euery creature desireth it owne preseruation naturally and abhorreth destruction therefore it is not a bringing to nothing this deliuerance for the creature woulde neuer desire that that is against nature Fistly Peter in Acts third verse 22. speaketh of restoring not of men onely but of all other things Lastly the same Apostle Peter exhorts vs to liue without blame because there should be new heauens and new earth all this doth argue and strongly prooue that this deliuerance of the creature shall not be by a reduction into nothing but by an alteration into a better estate The restitution of the creature shall be like the resurrection from the dead but what shal be the particular properties workes and vses of all and euery creature after the last iudgement let no man enquire because it is not reuealed in the worde 〈◊〉 heere is place for that which Tertullian calleth a learned ignorance Tim. What profit is to be made of this trueth Silas First it serues to strengthen our faith concerning the certainty of heauenly glory because the naturall appetite of the creature after heauenly glory is not in vain Secondly it warneth the godly not to be troubled with the confusions and disorders of the world because one day God will bring all these thinges into better frame Thirdly it must call our hearts from the imoderate loue of money and other riches because these being no part of the world must be consumed burnt vp by the fire therefore it is a folly to loue them too much Fourthly it should stirre all men to endeuour earnestly newnes of life because if the creature cannot enioy glory vntil it be first cleansed and changed then much lesse we before we be purged and purified from our spots of sinne by continuall repentance Tim. What other Doctrine is to bee raised out of this 21. verse Silas This that the creature is vnder great misery vntil the time of restoring commeth Their misery standeth in two things the first is bondage in that they are driuen to serue wicked men diuels The second is corruption in that many liuing creatures perish for vs dayly and such as are without life shall bee dissolued and changed The reason heereof is first Gods decree appointing it to be so as the euent hath declared for nothing fals out in time which was not decreed before all times The second reason heereof is Mans sin for whose sake and vse as God created the world at first in perfection so when he being Lord of the creature transgressed the world was impaired and subdued to corruption through his disobedience As the primum mobile like a wheele dooth carry about in his motion all the other Spheares so the good euil condition of the creature dependeth vpon men Tim. But was this righteous in God to curse the Creature which sinned not Sil. Yea verily First because the onely will of God is the Soueraigne cause of all righteousnesse Secondly if ciuill Iustice of earthly Princes may without wrong punish traitors themselues and their children also much more rightfully may diuine Iustice for the treason of Adam curse the Creatures which were made for his sake Tim. What vse are we to make of this point Silas First it teacheth patience in afflictions for the godly shoulde not faint in their calamities seeing the creature quietly suffereth misery for their sake Secondly this should moue vs to abhor sin which is such a venomous thing in that it hath infected all creatures aboue vs about vs and beneath vs. Thirdly it must mooue vs to pitty the creature being liable and subiect vnto labour wearinesse yea and death for our sakes Lastly it reproueth the cruelty of such as sport themselues in the mutuall murdering of the creature the death and destruction whereof being a part of the curse for our sins wee may not make it our recreation Gods curse may not be sported with I mean it not of the lawfull sport by hawking hunting c. where the vse of the creature for sustentation of out life is sought after For all creatures giuen to man to vse may for his vse be killed yet with the least cruelty DIAL XXI Verse 22 23. For wee know that euery creature groaneth with vs also and trauaileth together vnto this present time not onely the creature but we also which haue the first fruits of the Spirit euen wee doe sigh in our selues waiting for the Redemption of our body Tim. VVHat doth this Scripture containe Silas It further prooues the certainety of heauenly glory by a double desire the one of Gods creatures verse 22. the other of Gods children verse 23. Tim. In what words is the desire of the Creature set downe Silas In two borrowed speeches the one of groaning together the other of trauailing in paine The former is taken from such as sigh and grone vnder a common burthen which is too heauy for them The other is takē from women which bring forth children with great sorrow and paine Tim. Is it meant that the creatures doe 〈◊〉 together with vs or one together with another Silas Though some take it that their groanes bee on our behalfe and for our cause crauing vengeance vpon the wicked our enemies and desiring liberty for vs yet because this sence doth crosse the beginning of the next verse wher he speaketh of our groning it is rather to be thought that the meaning of the apostle is that the creatures amongst themselues mutually doe with sorrow expect the end of their misery That this is so appeareth first by our owne sence for we doe see that the creatures are vnder vanity and made by the prouidence and commandement of God to serue our necessity Secondly by the word of God which teacheth vs plainely both the originall and end of their misery Tim. What are we to learne now out of this 22. verse Silas Matter of great comfort both for the creature and for so many as are Gods children which consisteth heerein that both their and our vanity and misery shall not onely haue an end but shall end ioyfully for as at the trauaile of a woman in the birth of a child there is ioy when a child is brought into the world so shall the conclusion of our misery be ioyfull and happy both to men and creatures Tim. But haue Gods children no other and surer ground of their deliuery from misery Silas Yes verily for their desire and hope of deliuerance is built vpon two firme grounds laide downe in the 23. verse The first is the sence and feeling of the guifts of the Holy Ghost for they haue the first fruits of
Cor. 15. 57. Ttm. What vse of this Silas It warnes the Saints in their greatest patience constancy to be humbled seeing they haue nothing but what they receiue from Gods loue Secondly it must stirre them vp to great thankfulnesse to God so graciously and mightily confirming them Thirdly it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour distrusting themselues as Iehosaphat did Lastly it teacheth that the faithfull can neuer fall from Gods loue Of this before 2. Dialogue on verse 2. Chap. 5. DIAL XXXII Verses 38 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Tim. VVHat doeth this text containe orwhereto tendeth it Silas The same which did the former euen to prooue that no enemies or euils how many sundry or mighty soeuer can breake off Gods loue to the faithfull that hee should cease to loue them and cast off the care of their saluation which beleeue in his Son Iesus Tim. What be the parts of this text Silas Two first an enumeration or rehearsall of the seuerall enemies which may terrifie and threaten our separation from Gods loue Secondly a most sweet consolation that Gods loue to beleeuers is constant doe all enemies against them what they can doe This comfort is set foorth by the certainty thereof in these wordes for I am perswaded c. Thirdly by the cause of it verse 39. because it is grounded on the merits of Christ the Redeemer and not on themselues or any creature Which is in Christ Iesus our Lord. Tim. Resken vp those enemies which wrestle against beleeuers and shew vs the meaning of euery one of them in particular Silas They bee nine in number as 1. life 2. death 3. Angelles 4. principalities 5. powers 6. things present 7. things to come 8. height 9. depth Saint Paul in Ephe. 6. 12. reduceth them all to two heads First flesh and bloud Secondly spirituall wickednesses the meaning of them is this By life and death is meant all things which endanger vs about life and death or prosperity and aduersity which be companions of life and death By Diuels is meant wicked Spirits which seeke by all meanes to lead vs from God and endeauour to separate vs from his loue yea good Angels are meant too by supposition hyperbolical like to that saying Gal. 1 8. Also by principalities powers is meant such Angels as are set ouer Empires and Kingdomes also ouer Cities and particular Countries as Dan. 11. or tyrants of the world with their whole power according to that threatned Mat. 10 17 18. Moreouer by things present and to come wee are to vnderstand all things which do presently or heereafter may happen to vs in this worlde and the worlde to come or all both good and euil things which now or heerafter shal come to vs. By height is meant things high and marucllous or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high and by deepe is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth and lastly by Creatures is meant euery thing created in the vniuersality of this whole world Tim. What learne we by this magnificent rehearsal Silas That Christians and Christianity bee assaulted with meruailous and sundry enemies Of this see before what hath bin said Tim. What is the vse of th s Silas That euery Christian hath neede of a strong Faith and much patience and continuall watchfulnesse so much the more by how much the more the malice number of enemies are greater Tim. What are we to learne of this that hee sayth of these particulars that they cannot separate vs from the loue of God Silas That the loue which God beareth his elect is immoueable and most firme the reasons hereof are First because nothing in the world is able to hinder break it off Secondly he himselfe will neuer alter it because hee is vnchangeable Tim. What vse heereof Silas It conuicteth both the Papists and Lutherans of error who teach that such as are in the state of grace Gods loue may loose it and fall from it Se condly it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured that they stand in the loue of God whatsoeuer they lose yet they keep still Gods loue whereof before enough Tim. But may any Christian be after this sort assured Silas Yes Paul the Apostle was so as himselfe confesseth in this place I am perswaded c. Tim. Yea but he speaketh this of his owne person what is that to vs there is great diffrence between Paul other christians Silas Paul speaketh many things of himself which are not peculiar to himselfe but in common do belong to al Christians as Gal. 2 20. 6 14. Phil. 1 21. and often elswhere Secondly in the last words of this text he wraps vp all other beleeuing Christians with himselfe saying Who shall separate vs. Thirdly euery true beleeuer may be certainly assured of his own saluation vpon the same grounds that Paul was of his which grounds are eyther Theologicall and necessary others are but Logicall and profitable only The Theological and necessary grounds bee first the foreknowledge and immutable purpose of Gods election Rom. 8 30. manifested in calling Iustification Sanctification The second is the inward perswasion of the holy Spirit witnessing to their spirites that they are Gods children Rom. 8. 16. Thirdly the most faithfull promise of God that such as do beleeue in him shall haue euerlasting life Iohn 3 18. Fourthly Christ his deliuering himselfe to death and his nowe making request in heauen for them Rom. 8 32 33. Lastly the effects of Gods sanctifying Spirit in their hearts to wit vnfained faith and diligent loue 1 Thess. 1 3 4. The Logicall and probable grounds be all the outward protections and blessings of God which being very many great though they haue no force in themselues to perswade vs to the loue of God yet being ioyned vnto the former they helpe well to strengthen our assurance and to make the matter more euident For Gods Children haue them as testimonies of their Fathers loue and fruits of redemption Tim. Now shew vs what vse is to be made of this Silas First it conuicteth the Papists of errour in that they teach that we haue but a probable and coniectural assurance of our election to wit by hope as they speak to hope well of it vnlesse it be some certaine men who knew by reuelation Gods loue as Abraham Isaac Iacob Dauid Paul c. or of the predestinate in generall but for any particular man to assure himselfe that God loues him and that he is iustified and shall be saued they esteem it presumption
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
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue thēselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn 〈◊〉 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
vnder when they fall that they fall not from him Psal. 37. 24. and that none shall plucke his Sheepe the faithfull out of his handes Iohn 10. 28. They shall neuer perish but haue life euerlasting Ioh. 3 16. That he will not tempt aboue strength 1 Cor. 10 13. Of which promises it followeth that God beeing faithfull and constant the beleeuers cannot by their owne folly and vnheedfulnesse quite loose no not for a moment their election faith for then the temptation should exceed their strength they were pluckt out of the Shepheards hand and they cease to liue vnto God Faith which is soules life being extinct so not euerlasting Secondly albeit our corrupt nature is so made as it would goe backe and easily of it selfe would fall away yet the elect being vpheld by the power of God the beleeuers cannot haue a will to reiect their calling nay their will is confirmed to perseuerance also faith bringeth with it a perswasion that God being our Father in very deed will be our God and Sauiour to the death for euer And therefore though of weakenesse we often take sore fals yet he will not suffer vs to fall away from him Lastly sithence without perseuerance in Fayth to the end Gods calling cannot truly be saide to be without repentance for calling and faith bee so knit as they stand together or fall together therefore liuely Faith cannot be lost no not by our owne default For none wholly can forsake God saue such as bee wholly forsaken of God who hath promised the righteous neuer to faile and forsake them Iosh. 1. Heb. 13 5. And to shut vp because this point hath beene elsewhere largely spoken of it is not in vaine that the elect being weake are commaunded to watch and pray and be sober to preserue themselues to feare with humblenesse of minde Math. 26. 1 Peter 4. 1 Iohn 5. Rom. 11. For by these and such exhortations as instruments of grace they are of the holy Spirit stirred vp to great and continuall fear to keepe their faith and other graces and by the mightie blessing of God vpon the ministery of the word and Sacraments they are stablished and made strong to abide in the Faith Of the fals which they take by ouersight or force of spirituall assaults they haue a sight sence and sorrow giuen them so rise againe by true repentance to walk on more steadily and heedily for afterward being conuerted confirme thy Brethren This Doctrine that our election calling and faith cannot faile is verie comfortable to all such as bee well assured of their owne election and calling by the worthy fruites of faith and testimony of Gods Spirit it makes them ioyfull in Tribulations and to glory in God euen when Satan sinne and the world do most rage against them because they know that these spirituall and spightfull aduersaries do imagine but a vaine thing they shal be no more able by all their wrestling and fighting to breake off from saluation any whom God hath chosen to his kingdome of heauen then could Saul with his Courtiers hinder Dauid from attaining the promised kingdome of Israel and therefore with his wordes in their chiefest conflictes of conscience may say O ye gates of hell how long will yee loue vanity and seeke after leasing Assure ye the Lorde hath set apart him that is godly for himselfe he will heare mee when I call vpon him DIAL XXIII Verses 30 31 32. For euen as yee in times past haue not beleeued God yet haue now obtained mercy through their vnbeleefe euen so now haue they not beleeued through the mercie shewed vnto you that they also may obtaine Mercie For God hath shut vp all in vnbeleefe that hee might haue Mercie on all Tim. VVHat may be the contents of this Text Silas It containeth the two last arguments to proue the conuersion and saluation of the Iewes ascribing it neither to chaunce nor their owne merites but wholly vnto the mercy of God as the head-spring of all good gifts The one of these arguments is drawne from a comparison of equals or from the example of the Gentiles being matched with a like example of the Iewes ver 30 31. The other from the common ende of that misery wherein both Iewes and Gentiles were wrapt through vnbeliefe which is not that they might perish but to minister occasion vnto God to expresse his mercy Tim. What is the summe of the former argument Silas Thus much as ye Gentiles were not forsaken of God when ye were vnbeleeuers so though the Iewes be now vnbeleeuers yet doe not ye thinke that they shall bee forsaken for euer for they nowe are not woorse then you haue beene Or thus If the vnbeliefe of the Iewes was occasion of beeliefe to you Gentiles then the mercy of the Gentiles shall likewise bee occasion of shewing mercy to the Iewes that they may beleeue so bee saued The pith and sinewes of the argument consisteth herein that there is as much or rather more force in that which is good to produce a good effect then there is in that which is euill to bring sorth a good end Therefore if the blindnesse of the Iewes though it bee a sinne yet being Gods worke had so good an end as the conuersion of the Gentiles why may we not thinke that the calling of the Gentiles should helpe towardes the calling and saluation of the Iewes by prouoking them to emulation and earnest desire after the same grace to enjoy it as verse 11. Tim. In this example what things are compared together Silas Three things with three things First the vnbeliefe of the Gentiles past with the present disobedience of the Iewes Secondly the present mercy vpon the Gentils with the future mercy to be shewed vpon the Iewes hereafter Thirdly occasion with occasion the vnbeliefe of the Iewes as occasion of beliefe to the Gentiles and the mercy extended to the Gentiles as an occasion of mercy Iewes vnto the. Tim. Come to the words and tell vs whether it were better to reade vnbeliefe or disobedience Silas Though it skill not much yet vnbeliefe is the better reading for none are woorse to bee perswaded then vnbeleeuers and the word here vsed commeth of a word signifying to perswade Also Paul in this chapter maketh vnbeliefe the cause of the Iewes reiection from God as verse 20 25. Tim. What is here signified by mercy Silas The cause is put for the effect mercy for the gift of faith that commeth from Gods mercy so to obtaine mercy is to obtaine faith through the mercy of God and your mercy in ver 31. not that whereby themselues were mercifull but that blessing of faith which Gods mercy had giuen vnto them as before in verse 22. goodnesse or bounty doth signify a liuely faith the fruit of Gods goodnesse Tim. What instructions are wee now to take from these two first verses of this text Silas That the elect of God be they Iewes or Gentiles do
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
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
then to deny the knowne truth as Paul and the other Apostles and Martyrs of Christ were Vnto which constant resolution there is required no generall and confused but a distinct particular knowledge of the reuealed will of God and that in a great degree hauing ready som sentēce or place of holy Scripture well and clearly knowne and perceiued of vs both for words and matter whereon to ground our Faith and practise Otherwise we proceede like blinde men which know not where they be and whither they go haue no better faith then the Colliars faith who gloried that he beleeued as the Church beleeued and the Church beleeued as he did being vtterly ignorant of the Churches Faith this is not to be perswaded in his owne minde DIAL III. Verses 6 7. He that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for hee giueth GOD thankes and he that eateth not eateth not to the Lord and giueth God thankes For none of vs c. Tim. VVHat doth this Scripture containe What bee the parts Silas Two new Reasons to perswade the beleeuing Romanes to peace about things indifferent First from the end vnto which both strong and weake doe looke in their particular actions concerning indifferent things verse 6. Secondly from the vniuersall end of all our actions both in things necessary and of a middle Nature to wit the glory of Christ who being the soueraigne Lord of all and that both in our life and death therefore in our whole course his glory ought to bee the onelie marke of all our doings Now if God be glorified both by weake and by strong let not one vncharitably censure another Tim. Come to the Interpretation and shew vs the meaning of the Wordes what signifies obseruing a day to the Lord Silas To regard a day is to keepe it holy to worshippe God in it as he appointed to bee done by Moses Not to obserue is not to worship God in the day nor to keepe it holy To the Lord hath three significations giuen it First that the iudgement of these indifferent actions whether well done or il belongs to the Lord and to none other Secondly that both weake and strong studied sought not to offend but please the Lord in that which they did or did not Thirdly that they referred what they did or what they omitttd to do to the Lords honour This last sence is both truest and fittest because of the words following namely that both the one and the other gaue God thankes that is honoured God The stronger thanked God both for the abundance of his creatures and their liberty in the vse of so many blessings The weake gaue thanks for their slender diet because it was to them a pledge of Gods loue and fruite of Christs redemption Note further touching the sence of the words that these Indicatiues he regardeth he giueth thankes he liueth he dyeth verse 7. haue the force of Imperatiues and are to bee vnderstood rather de iure shewing what ought to be done then de facto telling what was done like vnto that saying 1. Tim. 3. A Bishop is the husband of one wife that is let him be the husband of one wife Heb. 13 3. Marriage is honourable that is it ought to be And Mal. 2 7. The Priests lips preserue knowledge that is it ought to doe so Mat. 5 13 14. Tim. Now that ye haue giuen vs the sence let vs heare the doctrines of this sixt verse Sil. The doctrines of this sixt verse are these foure First there be some actions indifferent such as in their owne nature be no sin but may be done or omitted and not done without fault As there be somthings simply good or good absolutely which bee commaunded or forbidden in the worde so some bee neyther good nor euill in respect of things done but be of a middle quality The proofe of this Doctrine is out of the Text for seeing to obserue a day and not to obserue it to eate and not to eate bee actions directly contrary yet our Apostle saith of them both that they pleased the Lord and tended both vnto his honour Heere of it plainly followes that some actions and things be of an indifferent nature which may be done and God pleased or not done and yet God not offended A second proofe is out of 1 Cor. 8 8. whence I reason thus That which being done or not done makes vs neither better nor worse must be indifferent Thirdly in this Chapter from verse 17. I argue thus That certainly is in different which neyther furthereth or hindereth Christianity and saluation But such things are meates and drinkes because the kingdom of God is not meates and drinkes therefore meates and drinkes bee indifferent It is very true that the abuse of these things by excesse and riot is not indifferent but sinfull Also where there is no such abuse yet the intention of the doer may be sinnefull as if one forbeare meates with a purpose therein to do an holy and meritorious acte Likewise to eate and drinke c. without faith makes such actions sinfull yea though the things or actions about thē simply considered in their owne Nature are not euill nor good Which as it rebukes such as doe deny Adiaphora holding all things to be euill or good so it instructeth vs to know that where Gods word hath not ouer-ruled the case by precept or prohibition there we do not sin if we auoyd opinion of merite superstition scandall of the brethren and contempt of good order and decencie Tim. What other Doctrine from this verse Silas It teacheth that euen in indifferent actions as eating and drinking the honour of God ought to bee our end of them and marke to ayme at much more in actions necessary and commanded 1 Cor. 10 30. Math. 5 16. Rom. 11 36. Col. 3 16 17. Besides these Scriptures good reason enforceth this lesson First God is the beginning all things are of him and he ought to bee the end of all all things are for him And Prou. 16 4. For himselfe that is for his glory he made all things As all Riuers come of the Sea and returne thither so al things ought to redound to his honour as the end seeing all is deriued from him as the beginning Wee haue will and power from him to do that which is pleasing vnto him Phil. 2 13. the praise of all therefore belongs to him Secondly Christ hath bought vs our God gaue Christ a price for vs therefore all our actions maine and meane religious righteous ought to glorifie him 1 cor 6 20 Tim. What vse is to be made of this doctrine Silat It reprooueth such as be so farre from intending Gods honour in euery action as generally they thinke not once of the Lord and his glory Secondly such as directly and purposely seeke their owne praise or
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
of iudgement because he is that euerlasting and mighty Iehouah of whom Esay the Prophet spake before Esay 45 25. where the people of God oppressed by Tyrantes are exhorted to make the Lord God their refuge and to flye to him for saluation and suecour I haue sworn by my selfe saith God that vnto me euery knee shall 〈◊〉 and euery tongue shal swear Heere we must note that Paul as hee leaueth out some wordes beeing vnpertinent to his purpose so instead of swearing he puts heere confession being a more generall worde for a more speciall For an oath is a solemne profession of God that he is the searcher of the heart the iust Patron of truth the seuere auenger of salshood Also obserue that bowing of the knee by a metonimy of the signe is put for that whole subiection and diuine homage and worship which belongeth to the maiesty of God our Lord as in Phil. 2 9 10. and Ephes. 1 21 22. is expounded Now these things spoken of Iehouah first by Esay and after by Paul applyed heere to Iesus Christ this euidently sheweth that he is that Iudge and soueraigne Lord vnto whom all knees must bow in token of subiection before whose tribunall all must appeare and bee driuen willingly as Angels and men elect or vnwillingly as reprobate men and Angels to confesse him to bee the very true God and vniuersall 〈◊〉 of the whole world at what time the Arrians Samosatenus Seruetus Iewes and all other hereticks which baue denyed directly or by consequence the euerlasting diuinity of the Sonne of God shall haue their mouths stopped with perpetuall contempt and shame yea and all vngodly sinners which eyther haue not regarded to know or refuled to obey this Christ speaking and commanding in his word shal then be filled with horror when they shall see him to be God and Iudge of all whom by their disobedience to his voyee they spurned against It were therefore a happy thing if now disobedient impenitent sinners would often thinke of this that they must al stand before the tribunall seate of Christ which is not so terrible to the vngody and contentious that loue not peace and holinesse but it is as comfortable to such as study to liue peaceably and holily for they shall stand to be absolued and crowned as the other shall stand to bee condemned and confounded Therefore let euery Christian not so much looke to others what they be or do as to their owne life how they themselues liues for euery one must giue an account of himselfe and his owne dooings and not of others and euery one shall receiue according to that not which another but which himselfe hath done 2. Cor. 5 14. Repent therefore as all other secure sinners hauing this dreadfull day euer in your thought as a whip and Scorpion rather to driue from the loue and seruice of your sinfull lusts especially ye busie medlers curious priers and obseruers of other mens actions and waies presumptuous Criticks of other mens persons whose holinesse and goodnesse is to thinke and talke how prophane and bad other men bee beeing henceforth to accuse your selues examine and iudge your selues and what yee finde euill and out of order at home speedily without delay and sincerely without dissimulation redresse that that when the Iudge commeth he is euen at the doore ye may haue reioycing in your selues Holde it for a grand pollicy of Sathan abusing our naturall curiosity to conuerte our eyes vnto the persons and wayes of others that wee and our owne workes being foreslowed wee might place our comfort in this that we can see how euill others bee and that wee are not so ill as they be as the Pharisie in Luke To remedy this alwaies remember and let it neuer bee forgotten at thy rising vp and lying downe thinke of it that thou must bee countable for thy selfe to answere thy owne cogitations words and actions Euery one shall beare his owne burthen then euery tub shall stand on his owne bottome euery fish hang by his owne gril This maketh nothing against wise charitable care of thy neighbours good but to draw thy eyes to looke to thy owne field to see it bee not too much ouergrowne and rest vnpurged whilst thou art foolishly and maliciously occupied in weeding another mans garden at a worde sithence the meditation of the iudgement of Christ is a strong preseruatiue against security and curiosity therefore enter into couenant with thy selfe euery day to consider it till thy heart be thorowly awakened Imitate blessed Paul 2. Cor. 5 11. 2. Tim. 4 1. DIAL VI. Verses 13 14 15 16. Let vs not therefore Iudge our another any more but vse your iudgement rather in 〈◊〉 that no man put an occusion to fall or a stumbling blocke before his Brother I know and am perswaded c. Tim. SHew vs the Coherence Scope and Method of this Text Silas His generall exhortation both to strong weak in the first v. is now closed he passeth to a special dehortation to the strong and more skilful Christians that about meates and other indifferent matters they offend not their weake 〈◊〉 So as the scope is to stay the strong from being on offence to them of lesse knowledg by the abuse of their Christian liberty As for the Method heere is a proposition dehorratory be circumspect and heedfull that ye 〈◊〉 not 〈◊〉 〈◊〉 Brother which though it be meant of meates yet it is put downo in the Thesis to teach that about all things not meates onely of indifferent Nature scandal is to be taken heed of that none be giuen v. 13. In v. 14. there is a secret obiection in Pauls person I beleeue that nothing is vncleane why then shold I abstain frō any meats for my Brothers sake To which Paul answereth two waies First by a distinction thus By it self or in it own nature nothing is vnclean but it becomes vncleane to him that so iudgeth of it Secondly it becomes vnclean when it is eaten with offence and griefe of a Brother verse 15. where three reasons are rendred 〈◊〉 disswade from offending or making sad our Brother First it is against the rule of charity secondly from the hurt which may come to our Brother who is in daunger of destruction by the offence giuen him yea a wrong is done to Christ in spilling the price of his bloode verse 15. Thirdly from an euill effect it will cause so great good as Christian liberty yea God the author of that good to be reproached verse 16. Tim. Now hasten to Interpretation and Doctrine with the vses and duties which we are to follow Begin first with v. 13. Silas The meaning is secing euery one must giue account of himselfe to God let vs no more iudge others but take heede and looke vnto our selues and our owne wayes that they be not offensiue Whereas Paul may seeme with one breath to speake contraries Iudge not but Iudge it is an elegancy
the helpe of the zcalous prayers of the strong when the strongest such as Paul dooth craue the weaker sort to remember him Secondly Gods prouidence which is first and soueraigne cause and mens prayers which are second causes be not repugnant but subordinate the one destroies not the other but they mutually require one the other Paul was sure to come to Rome by Gods power yet hee neglecteth not the meanes hee prayeth and entreateth them to pray for him see Acts 23 32. Math. 7 7 8. The reason is because God hath ordained prayer and other meanes with a commandement to vse them also hee vseth to serue his prouidence by meanes though he bee free and vntied to any meanes yea euen when he setteth Instruments aworke yet he doth all because he wil for he is a most free agent This checkes such as foreslow prayer and other helpes as neede requireth and as God offreth them they are in his obedience and feare to be vsed least he be tempted When a certaine Pastor had saide to a great Warriour going to battaile that hee would pray for him who replied that it should not need because if God meant him victory it should come without his prayers to whome the Preacher replied Then also cast away your weapons and Soldiers for without them if he will God can saue So he saw his error Likewise a certaine Physitian hauing a Patient who was an Atheist told him his Physicke would not worke without prayer to God and so cured both his atheisine and sicknesse at once Thirdly Christian prayer must be feruent cold suters be ill speeders Iames 5 16. Of zealous prayers Poperie can giue no examples because their prayers be vttered in a strange tongue they labor with their lips not with their mindes Fourthly feruent prayer of the faithfull is as a strife or conflict wherein sundry ioyne their forces against a common enemy In worldly combats as souldiers mutually beseech the aide one of another so the faithfull by Pauls example are to incite one to ioyne with another and to conflict or fight together by prayers for this dutie hath many and great hinderances as namely Sathan because it doth him much hurt hee suggesteth into the mindes of men at their prayers thoughts of doubting of wrath reasonings vaine immaginations strange cogitations so as it is a verie difficult thing in time of inuocation to haue the whole heart fixed and stayed on God and on the things which are payed for This thing nedeeth an holy strife and contention Most men do not account it thus which causeth faigned and fainting prayers to proceede from many such as vanish and fall to nothing ere they come a quarter of the way to heauen whither they cannot reach without a spirituall violence Fiftly no better buckler in extreamity then prayer feruent and faithfull The Apostle being in great danger of his countrymen the Iewes craues not the Romanes to bring forth their weapons as swords and Speares c. to encounter them and rescue him but to fight with God by heartie prayer for his safety wherein lyeth more security then in force of armes by how much Gods power exceedeth all earthly might Our degenerate and new Romanes take a readier way and shorter cut to quit them of their enemies not by running so farre as heauen but by seditions rebellions murthers treasons stabbing of Princes blowing vp of English Parliament-houses and such other monstrous vnnaturall courses whereof godly Paul neuer once dreamed vnlesse it were to denounce hell-torment and heauens losse to them Oh how vnlike bee the spirit of Paul and of the Pope who dares not trust God by prayer to flye to him onely but to impious diabolical and hellish practises and policies to effect his accursed will against such as hee accounts his foes yet in truth Christs friends How far be they from Antichrist which delight so in the blood of Gods people in barbarous sauage cruelty such as amongst Scythians Cannibals is not to be heard of Doeg is condemned for trusting in riches Achás in his Physitians what shal be done to Papists which trust in murther and violence Tim. Touching the thing prayed for in verse 32. what reason had the Apostle to desire this deliuerance from the disobedient Iewes vnbeleefe is the greatest disobedience refusing to submit to the commandement which bids vs belieue in Christ and makes men disobedient to the word of precept as well as of promise was he so timorous as he feared to bee slaine and killed of them And what need was there to pray for acceptation of his Almes a matter so desired and delightful to the poorer sort out of all this verse what should we learne for our edisication in godlinesse as also out of the v. 33. what say ye to these things Sil. Of the former petition the cause was not immoderate feare of danger or a mind vnprepared to suffer afflictions see Actes 21 13. but partly the prophesies of the Spirit reuealing to him continuall and great troubles to happen to him at Ierusalem Act. 20 22. 23. the extreme malice of the Iewes hating Paul as a most resolute champion of the Messias doctrine and a rigorous enemy or oppugner of the legall ceremonies and Mosaicall rites as shadowes which were to giue way to the presence of the body which is Christ and finally that he might not be wanting to his owne preseruation the care whereof nature God haue laid on euery mā yea euery creature Hereby teaching vs first that the Gofpell hath no more fierce enemies then ignorant zeale witnes the fury practised by Iewes and Papists a gainst the Gospell of Christ and the true professors thereof 2. that sound and painful Preachers are exposed to perillous aduersaries for the words sake For such as hate the Lord hate his seruants as Christ told his Apostles therefore Pastors haue neede of much Christian courage of the prayers of the flock for their desert 3. Against such our owne and the Churches praiers are to be opposed as chiefest refuge because of the promise which God made them Mat. 18 20. Ps. 50 15. a guard of a thousand Souldiers cannot make Gods children so safe and sure as one sighe or prayer of a contrite heart For it is God onely that makes men dwell in safety All saluation belongs to God and he heares their praiers that feare him and grants their desires Heere are reprooued such as neglect their Pastors safety neuer cōmending it to God in their praies much more such as betray and be procurers of their peril and trouble as Alexander the Coppersmith c. Touching his latter request though almes be acceptable and welcome to the needy as bread and drinke to the hungry or thirsty yet euen such Iewes as were become Christians and had not whollye shaken off Moses Law had and held a great iealousie and sinister suspition of Paul see Acts 21 21. which made Paul feare the successe of his seruice how it would
first gathered together in their house to celebrate their assemblies for they might not haue in most places the free vse of Christian religion through the malice of the Iews somewhere elsewhere of Gentiles see Acts 13 14. Epenetus is intituled the first fruits of Achaia both because hee was in order of time the first which professed Christ in that country as first fruites came before the rest and for that in degree of piety and vertue excelled others as first fruites are both reaped before and be the chiefe and choice of the crop A worthy thing it is to giue the onset and begin to leade others the way which feare and worldlinesse makes men backward to doe yea keepeth numbers from following others that haue broken the Ice and made an entrance into the zealous profession and practise of Christianity The other titles of beloued approued of labouring in the Lorde and beeing in the Lord giuen to diuers heere doe note howe deare they were to Paul for their profession of faith or fruites of their faith teach that others ought to be so farre foorth beloued and esteemed of as they pertaine to Christ our common Lord shew the same by their faithfull endeuors to further the Gospell Also note v. 7. to be in Christ signifies to be a christian or faithfull person and to bee approued in Christ is to bee vnblameable or without reproofe nay well allowed offor his faithfulnesse and constancy in the cause of Christ. Whereas he salutes some of his kinsmen learne that to our kindred when they be godly we are tied by a double band one of nature the other of Religion therefore such as forsake and forget their Christian religions kindred do giue cause to fear least neither piety nor humanity be had in regard by them Such as were in bonds with Paul for the Gospell sake are therefore called his fellow-prisoners They suffered bondes and imprisonment with him and so shewed their hearty loue both to Christ and to his Apostle Paul whom they forsooke not as diuers others did 2. Timothy 4. All forsooke mee but did cleaue to his doctrine by faith and became his fellowes in afflictions Let Christians learn thus to loue the word and the Ministers of it such imprisonment is more sweet then liberty Also whereas some are commended for labouring in the Lord and others for labouring much in him that is in the divulging of his truth and edifying his Church or doing other seruices of charity heereby wee do learne that there is a difference among Labourers some according to their meanes opportunities gifts great zeale labour more and some lesse but each are to haue their due praise euen he who laboreth litle as well as he who laboureth much none are to be defrauded Whereas v. 13. Rufus mother is called Paules Mother vnderstand a Mother by affection not naturall Obserue that Aristobulus and Narcissus are not saluted as beeing belike not yet conuerted and Narcissus is thought to haue bin full of riches and naughtinesse ouerthrowing many a woorthy man by calumnies yet both hadde Christians in their families The kisse which Paul mentioneth v 16. sheweth the custome to be ancient for the Saints at their meeting do declare mutuall good will by a kisse which was giuen sometime in token of subiection as Gen. 42. and Psal. 2 12. Sometimes a signe of Charity this was cheefly done before the receiuing of the Eucharist to testifie peace and brotherly amity Whence arose the superstitious kissing the Paxe in popery which depraues abuseth al good things By adding holy he distinguishes 1. chast kisses from wanton 2. adulatory and 3. proditory and 4. dissimulatory kisses such as Ioab Iudas and Ammon gaue which is no small thing For as giuing the hande one to another at our meeting after long absence signifieth the deliuery of our heart to him toward whom we vse such gesture so kissing of all other gestures hath I know not how the most euident expresse representation of that which is within For whereas life consisteth in respiration and our breathing is by our mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soule to another A custome not so ancient for vse 1 Pet. 5 14. in Eastern Churches especially but now is as grosly abused in the Westerne and by such as affoord this loue-token euen to dogs Finally whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome and farre more then other Churches being better knowne vnto him yet not once mentioneth Peter who should be the chiefe Pastor there as Papists say The Apostle either did forget and neglect him which is vnlike or Peter was vnworthy as an Apostata of his salutation which is vntrue or Peter was not then at Rome which is not vnprobable yea whether he were there at all or no is vncertaine For we do not finde in all the history of the Acts or other partes of the new Testament that euer Peter came at Rome no not one syllable to that purpose therefore it can bee no Article of faith or thing necessary to bee beleeued vnto saluation for all such things are either expresly written or by necessary deduction to bee collected out of Scriptures which are as Origen saith the sole norme and rule of Faith the vnmooueable Canon of verity as 〈◊〉 the most exact gnomon ballance square of all truths as Chrysostom Againe what shal we say if the Scriptures doe teach the quite contrary For Paul was conuerted a year or thereabouts after the ascension of our Lord. The third yeare after Pauls miraculous conuersion in his way to Damascus Peter went to Ierusalem where hee continued with Paul the space of fifteene dayes Gal. 1 18. all this while Peter was not at Rome Eight yeeres after Pauls conuersion Peter was abiding at Ierusalem beeing imprisoned was sought for to be killed by Herod about the 3. yeare of Claudius as yet then he was not at Rome Acts 12 2 3 4. c. Sixe yeares after that euen full fourteene yeares after that hee first had met Paul at Ierusalem which was the 51. yeare from Christs birth hee was at Ierusalem where hee gaue Paul and Barnabas the right hand of fellowship Gal. 2 9. At which time a councell was held at Ierusalem Acts 15. and then it was agreed vpon by mutuall consent Galat. 2 9. that Paul should preach vnto the Gentiles and Peter to the Iewes who by an edict were cast out banished from Rome so as all this while hee came not there When the Councel was dissolued whither did Peter goe to Rome his Sea and seate as the Papists faine nay to Antioch where hee was to his face a bold acte to be done if Peter had beene Pope hee was I say reproued of Paul for his dissimulation Galath 2 11. Moreouer when Paul was first led prisoner to Rome hee found not Peter there for then would not
Luke hauing so good occasion to mention him Acts 28. haue passed him ouer in silence and Paul hauing beene a free prisoner for two yeares at Rome complained that all forsooke him What Peter too no verily which argueth all this space Peter not to haue beene at Rome Sure it is impossible hee should sit Bishop there so many yeares full 25. till the last yeare of Nero as popish Chronologers reckon and to suffer martyrdome there and haue his Sepulcher ther. Or if al this were true what is this to the Pope being no successor to Peter in doctrine and piety whatsoeuer he be for place and dignity If he had succession of his chaire a thing more then questionable yet hee had none of his faith From which Rome nowe how farre it is gone from ancient Rome hath beene in sundry parts and passages of this Epistle obserued and in many other more learned and vnanswered nay vnanswerable treatises hath beene of late demonstrated both at home abroad so as were not their fore-heads of bras their hearts of adamant their consciences seared with an hot iron they would blush for shame and repent with sorrow that they had so long striuen for Dagon for an idolatrous religion and for Babylon a Mother of abhominations and whoiedomes Reuel 17. 5. Of whose cup of fornications as they still delight to drinke so they certainly shall drinke with her of the cup of Gods vengeance Reuel 18 4 and 16 19. By the Churches of Christ hee meaneth particular assemblies members of the vniuersall Church neere to the places where Paul was nowe remaining professing the faith of Christ and denominated by their places where they were as the Church of Corinth Galatia Antiochia c. DIAL II. Verses 17 18 19 20 21 22 23. Now I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine which you haue learned and auoide them 18. For they that are such serue not the Lord Iesus but their owne belles and by good words and faire speeches deceiue the hearts of the simple 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise to that which is good and simple concerning that which is on ll 20. And the God of peace shalltread Sathan vnder your feete shortly The grace of our Lord Iesus Christ be with you all Amen 21. Timotheus my work-fellow c. Tim. HOw doth the Apostle proceede and what things be contained in these verses Silas When he had mentioned and saluted diuers godly persons amongst them whom hee would haue to set as examples to follow now hee admonisheth them whome they are to eschue namely hereticks and schismaticks which by opinions rent themselues from the truth of doctrine or in their wicked manners giue scandals Touching these hee would haue them marked and narrowly looked into because they are not easily found out and through negligence of ouerseers they doe creepe into the flocke Secondly hee wisheth to auoide them both by shunning priuately their company for feare of taking infection from them and of hatdening them by our familiarity and by shutting them after once or twice admonitions Titus 3. 10. out of publike assemblies by excōmunication which is the sword of the Church to strike and cut off rotten and pernicious members Also by casting them into banishment if they goe on to peruert others which is the Magistrates care and part verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents which at Corinth and Galatia had bia and were like enough to be among the Romanes also to wind in themselues to disturbe the peace destroy truth and vnity of the Church which Sathan in his members most studiously endeuoureth therefore hee giueth certaine notes whereby to know these seducing and scandalous persons The first is they seeke to turne men from the true doctrine such as ' Paul in this Epistle and other Apostles in their Sermons and writings taught broaching opinions eyther ex diametro contrary or at least besides para signifies both as Rom. 1 26. that doctrine which is apostolical The purity of the wholesome words of Christ is corrupted when ought eyther other or otherwise is brought in eyther when truth by humane inuentions is adulteiated or false doctrine apparantly crossing the Scriptures is maintained 1. Tim. 1. Gal. 1 8 9. This is then one signe of a deceiuer to leade awry from ancient doctrine receiued from the beginning by the ministry of Christ and his Apostles Iohn 2 20. Another signe in verse 18. is their hypocrisie howsoeuer they indeed ought to be and in words doe pretend to be seruants of Christ hauing his name Iesus Lord c. and the profession of him much in their mouths as if they were the onely persons that tooke pleasure care to please serue and honour him to defend his saith and religion yet they doe nothing lesse being enemies to his doctrine and true seruants Phil. 3 18. and thinke they doe a meritorious acte to destroy true Christians Mat. 10 17 18. Iohn 16 2 3. The third signe is their ende they aime at which is to serue their belly for filthy lucre they teach things which they ought not 1. Tim. 6 5. Titus 1 11 12. making their belly not Iesus Christ their God Phil. 3. 18. And who would not be ashamed to haue them for teachers who haue their belly for their God coyning new false opinions for temporall commodities sake The fourth marke is from their arte and practise which they vse when they will seduce it is by faire and flattering speeches whereby they steale away mens hearts pretending their good when they meane it not as the Serpent circumaented Eue promising much and performing nothing speaking pleasing things as if they would lay bolsters of doune vnder their elbowes Ezokiel 13 18. and with sweete sugred words praising both the persons and doings of such as they would ensnare like Phisitions who minister delectable things so these sooth and smooth ouer mens faults commending where they should condemae and this is signified as Origen thinketh by sheepes cloathing Mat. 7 15. As greedinesse for their bellies declares them to be rauenous wolues as the Crododile by shew of pitty and humanity doth beguile such as come neere him so do these corrupters seeke nothing but to deceiue by their flatterings like Iudas or Ioab speaking sweete words that without suspition they might put out the sting of erronious doctrine and this their cunning makes it so hard to discouer them and so much the more needefull to marke and obserue them The last thing whereby they are heere noted is the obiect whereupon these impostours doe worke and it is vnwary and heedlesse people which neyther mistrust nor marke their malice Widdowes whose houses they deuoure vnder pretence of prayers and blessings such as Paul speaks of silly women
vp such as at Rome hee would haue saluted so now hee sendeth Salutations to the Romanes from other which were with Paul as from Timothy of whom reade Phil 2 19 20 21 22. and Act. 16 1 2. Also Lucius of whom reade Acts 13 1. and Iason of whose courage and prudent zeale reade Acts 17 5. and Zopater of Berea Pauls companion by sea with Timotheus and Gayus of Derbe into Syria reade Acts 20 4. and Tertius Pauls Secretary and Gayus his hoast baptized by him 1 Cor. 1. 14 and Erastus Treasurer or conferrer vnto the Cittie of Corinth a rich City and Quartus a word not of number or order but the name of a man By the consent of these he would confirme the authority of his Epistle and get the more credite not for that it was in it selfe weake but the better to warrant it to others DIAL III. Verse 24 25 26 27. The grace of our Lord Iesus Christ be with you all Amen 25. Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ according to the reuelation of the Mystery which was kept secret since the world began 26. But now is opened published amongst all Nations by the Scriptures of the Prophets at the commandement of the euerlasting God for the obedience of Faith 27. To God I say onely wise be praise through Iesus Christ for euer Timotheus HAuing found you willing euer sithence we began to confer for our instruction about this Epistle which as it is a key as it were to open the vnderstanding of other Scriptures so your answeres and satisfactions of my Questions and Doubtes hath well vnlocked and vnfolded the hidden treasure thereof I presume to put you to it once more to tell mee Pauls minde or rather Gods minde contained in this Text vnto the end of this Epistle Silas Hauing walked along with you through a long rough and cragged way now we are come vnto the vpshot and resting place it being also plaine ground I may not giue you ouer In this last text which some ioyne vnto the end of the 14. chapter touching which see M. Beza there we haue a briefe pithy prayer vnto God v. 24. and a large and most precious Doxologie or praise of God 1. for his power 2. Goodnesse 3. Wisedome in the rest of the verses For the prayer I would haue these things obserued in it First that vnder Grace are comprehended whatsoeuer from beginning middle and end belongs vnto mans good now or glory heereafter Secondly whereas Paul did both begin and end his Epistle with it Chap. 1 7. and nowe endeth repeating it twice ver 20. and 24. it not onely teacheth what Ministers ought to do by Pauls example both to edify by teaching and earnestly to begge Gods fauour and all the effects of it for the flocke but also the flocke are admonished that grace is a thing most necessarie Not fire and water so needfull for the body as grace for the soule therefore often againe and againe to be asked and who soeuer know either the worth of grace or the want will much call for it And who so do not so either they value not grace or feele no neede of it which is a wofull dulnesse Thirdly heere is a proofe against the Arrians Seruetus and others that Christ is equall to the Father because Christ is made the giuer and dispenser of Grace which is proper to the true God Lastly this prayer in the end of euery Epistle Paul wrote with his owne hand as a signe whereby to discerne the Epistle not to be counterfet but his owne 2 Thess. 4 17. howsoeuer he vsed the helpe of a Scribe to pen the rest yet this clause he vsed with his owne pen to write it A good caution and preuention of adulterated and false writings that they be not cogged and crowded in vnder the names of some worthy personages to get them credite an iniury which hath been done to sundry learned and godly men Concerning the zealous praise and thankesgiuing wherewith Paul celebrateth God in the end of this renowned Epistle there is nothing or litle in it which hath not bin already handled in other Dialogues Howbeit to giue some touch and taste of matters wil not be amis Note generally that there is an hyperbaton the sence being suspended from verse 25. til 27. and thus it must be put together Glory be to him that is to say to the onely wise God who is able to establish you c. and thus the construction is currant and no imperfection in Pauls speech Obserue yet further as Paul in the entrance gaue thankes to God for the Romanes ch 1. ver 8. and rendereth praise for himselfe after his description of his spirituall combate ch 7. v. 25. and vpon the discourse of the great secret of predestination finished ch 11. ver 36 he bursts out into this exclamation doxologie O depth c. To him be glory for euer and now closeth the whole Epistle with the like harty sounding forth of Gods praise it may serue to admonish vs of this dutye of praising God for our selues and others for his mercies and benefits for his doctrine and workes how pleasant as a sacrifice or an odour it is to God how the Saints are delighted with it hauing thanksgiuings often in their hearts and mouths to witnesse their owne ioy in God and to prouoke others to magnifie him As the Nightingale because the day is not sufficient to sound foorth her songs spendeth the night in singing so ought wee euen in the night season to sounde forth the praises of god for this is one of his chief seruices and in his Children it is exceeding comely to reioyce and praise his mercies How did Dauids penne ouerflow with the praises of his God how doth he vrge all men to laude and celebrate his name It is a fearefull signe of a dead heart to bee a niggard or sparing carelesse or colde this way Learne further that whereas praises be offered to God by Iesus Christ verse 27. it is because through him both al good guists are conuaied to vs as water through a Conduit from the fountaine and all praises are by him to bee referred to God that they may be gracious 1. Peter 2 5. And therefore Turkes Iewes Pagans which haue no true knowledge of Christ they cannot worship the true God nor giue him any praise which he shall accept of for hee that hath not the Sonne hath not the Father and who so commeth to the Father not by the Sonne shall neuerbee receiued Oh how much are Christians beholden to God for the knowledge of his Sonne Thus farre of the duty of praysing God and the manner how The arguments of his praise be these three 1. from his power 2. from his goodnesse 3. his wisedome First hee commendeth his power verse 25. whereunto he ascribeth their strengthening wherein as he insinuateth their weaknesse what neede