this consent serue vnto Silas It serueth to confirme vs in this perswasion that the Scriptures are diuine and no humaine thing or inuention of man as also it confuteth the Manichees and Marcionites which vtterly reiect the Old Testament Tim. What do ye call Scriptures Silas Euery thing that is written is Scripture in a large and generall sense but this word Scripture by an excellency is giuen peculiarly to those Books which containe the word of God and were written by Inspiration of the Holy Ghost for the perpetuall instruction of the Church 2 Tim. 3 16. This doth put vs in minde of Gods great goodnesse that would haue his Word put in writing and so wonderously to preserue those Bookes in all Ages for his Church sake without losse of one iot or tittle notwithstanding great meanes to suppresse and extinguish them Tim. By what reasons can ye prooue vnto vs that these Bookes which are called Scriptures be the very word of God rather then any other writings Silas There be heercof sundrie Arguments which may perswade all men and some which will and doe perswade Gods Children First that which was touched before the great Hermony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the Maiesty of the matter in great simplicity of words Thirdlie the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other Writing in the world doth or can effect for mans natures in their reasons and wils being corrupt are as contrary to the Doctrine taught in these Bookes as darknesse to light Heauen to Hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approoue and honor them also the power of them maketh euen the wicked to feare and tremble as in Foelix Fourthlie the euents of Prophesies so many hundred yea so many thousand yeares fore-shewed As the Seede of the Woman promised to Adam the bondage of Iacob in AEgypt the Captiuity of Babylon the Birth of Iosiah and of Cirus reuealing of Antichrist and innumerable such like and made before yet accordingly fulfilled in their due time doth bewray them to be from that all seeing veritie Fiftly the Penmen of the Scripture as Moyses Dauid Iob Mathew Paul discouering their owne corruptions and infirmities euen to their owne great preiudice and crack of their own estimation in the world and so vnpartially reporting the foul blemishes of their owne people and Country-men doth testifie that they were gouerned by the holy Spirit of truth in the penning of them Sixtlie there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish Writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no smal credit and force Seuenthlie the strange preseruations of these Bookes notwithstanding the strange malice of the Deuill and the mischieuous pollicies and practises of his most wicked Instruments to suppresse and extingnish them yet that they should be so kept as to remaine intire without losse of any Booke nay of any Iot or Tittle as very Iudiciously learned men do think this diuine protection doth argue that their Authoritie is diuine Adde vnto all this the constant Testimony which so many worthy Martirs by their death blood haue giuen to this truth Lastly euery one of Gods Children haue the witnesse of his owne Spirit the Authour of the Scriptures to testifie in the consciences of them that they are inspired of God and doe containe a diuine infallible truth Tim. Whereunto must this help and profit vs Silas To arme our mindes against that dangerous temptation of doubting the truth of Scriptures whether they be of God Secondly to draw more reuerence towards those Bookes and Writings with more studie in them then towards al other writings whatsoeuer being the Booke of Bookes therefore by an excellencie called the Bible Tim. Why are the Scriptures called Holy Silas First because they proceede from the Spirit which is Holy Luke 1. 6 7. Secondly they teach a truth which also is Holy euen the truth which is according to godlinesse Titus 1 1. Thirdly they be Instruments whereby the Elect are sanctified and made Holy Ioh. 17. 17. Sanctifie them with thy truth thy word is truth Lastly they were written to diuers most holy Ends as to teach to conuince to correct to instruct in righteousnesse 2. Tim. 3. 16. Also to giue comfort Rom. 15. 4. Tim. What learne ye by this Silas First that they haue a sacred authority in themselues containing a diuine Doctrine and doe not depend on Church or Pope Secondly that the Scriptures are to be preached read and heard with holy affection Moyses is commaunded to put off his shooes because the ground is holie Exod. 3. 5. Thirdly they are neuer to be mentioned but with great reuerence and honourable Titles Lastly seeing they are Holy therefore to apply them to vaine and light or to prophane and wicked vses as in Charmes Inchantments in lefts and meriments in playes and interludes is a grieuous sinne euen an horrible prophanation of Gods name Tim. What doth the third verse containe Silas A description of our Redeemer and Sauiour who is the matter and substance the end and scope of holy Scriptures which teach vs nothing else saue Christ as their maine subiect and lead to nothing but vnto Christ Iesus as their furthest marke This discerneth the Gospell not onely from other prophane Writings but euen from Moyses Law which hath the same Authour not the same Subiect Tim. How is he described Silas First by his Person which is but one concerning his Sonne Secondly by his Titles which are three First Iesus Secondly Christ. Thirdly our Lord. Thirdly by his two Natures which are distinctlie set downe with their proofes the humaine first which was of the Seede of Dauid then the Diuine Verse 4. declared mightilie to be the Sonne of God Tim. What is the Summe then of this Scripture Silas That Iesus Christ the Sauiour of the World is both true God and true Man in the vnity of person there is in Christ one thing and another thing that is diuers Natures but yet not one person another person for the person is but one the Son of God made Man by assuming the Manhood into the fellowship of his person Tim. The Manhood of Christ then hath no subsistance out of the person of the Sonne of God Silas No none beeing considered apart but wholy subsisteth in the person of the Sonne to which it is inseparably and wonderfully vnited Tim. What is to be obserued touching this vnion of Natures in one person Silas That our Sauiour hath his denomination some times according to one Nature as here he is called the Sonne of God
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
that at length all Israel shall be saued Tim. What are wee to learne by this that Paul woulde haue them to know this trueth touching the reuocation of the Iewes Tim. The duty of Gods Ministers not onely to teach the people that they may know still more and more but to do it with affection and desire to free them from ignorance and still to make them wiser To this end God giueth them knowledge to shewe others the way Secondly the duty of Christians to be carefull stil to learn and know more adding knowledge vnto knowledge as men heape riches and goodes together Colos. 3 16. 2. Peter 1 5 6 7. As Plants grow to bee trees Lambes to bee Ewes and Infants to bee men so Christians of Babes in knowledge must encrease stil more and more to perfection Tim. What doth this word Mystery signifie Silas It commeth of a word which signifieth to shut or close the mouth or eyes and so it signifieth a thing kept secret or not commonly knowne or which cannot be knowne or which exceeds humaine reason is contrary to humane hope Tim. How many things do you find in Scripture to be called Mysteries Sil. First the vnion of two Natures in Christ his humane and diuine nature vnited in one person 1 Tim. 3 16. Secondly the coniunction between Christ the head and Christians the members Ephes. 5 31 32. These two are wonderfull great secrets for reason cannot comprehend them either how the diuine Nature of Christ being immortall and infinite and the humane nature of Christ being finite and mortall should be ioyned together to make but one person without any mixtion of substances or how Christ and the faithfull should be so knit togither as to be truly one body flesh of flesh bone of bone there being so much distance between them as betweene heauen and earth and yet wee beleeue both these secrets because the words teacheth vs so Thirdly the Gospel is called a mystery because in whole it is hid from the natural man and in part it is hid from the regenerate mā 1 Cor. 2 7. Fourthly the vocation of the Gentiles Ro. 16 25. the resurrection from the dead howe they which liue at Christs comming shall dye 1 Cor. 15 51. are called secrets because they cannot be known vntill the euents declare them In the same sence and to the same purpose is the restitution of the Iewes in this place called a secret because howsoeuer the word hath now reuealed it yet till then it was secret Also in what maner they shall bee restored in what time in what numbers these thinges are hid till by the euent they bee learned Tim. What profit are we to make of this that the calling of the Iewes is called a Mystery Silas First to teach vs that therein nothing shal fall out by chance but all things shall bee ordered by Gods prouidence Secondly to stirre vp Christians to thankfulnesse towards God in that he will manifest to them the very secrets of his heart as Kings open their secrets to few such as be beloued and trusted Thirdly to reprooue curiosity and keepe men from searching the reasons of Gods counsel and doings contenting our selues with so much as God will haue vs to know not desiring to learne when God will not teach Lastly to bridle the arrogancie of the Gentiles least they should insult ouer the Iewes reiected reioycing imoderately in their owne election and in the Iewes reiection A better remedy of this pride there cannot bee then to know and consider this secret that euen the Iewes shall againe in mercie be visited and conuerted to God therefore are at no hand to bee despised but pittied rather and prayed for Tim. What is the first member of this mystery Silas That blindnesse hath happened vnto Israell in part Tim. What is meant by Israel Sil. Israel is put for those which come of Israel or Iacob that is the Israelites or Iewes Heere is meant not spirituall but naturall or literall Israel not the Church collected out of Iewes and Gentiles but onely Iewes for whose peculiar consolation this was written by Paul Tim. What is meant by blindnesse Silas Their hardnesse of heart or their hearts hardned obstinately refusing yea and resisting Christ his grace out of deepe ignorance and vnbeleefe which is as a vaile to hinder that they cannot see into the doctrine of the Gospell this is called vnbeleefe verse 20 30 32. This happened vnto them by the iust iudgments of God inflicting it as a punishment for their former sins as was before written Verses 8 9 10. Tim. What meaneth this in part Silas It doth signifie either that obstinacie in their vnbeleefe was not totall of al Iewes but particular there being euer and euery where now and then some of the nation that beleeued in Christ or else that it should not be perpetuall but for a time onely at length to haue an end And this latter seemeth better to agree with the word Mystery for it was no secret that some Iewes were faithfull and receyued the Gospell Paul before had taught that by his owne example Verse 1. and by the prophesie of Elias as verse 4 5. and had saide that the Iewes were diminished onely not abolished verse 12. that is a fewe of them onely were elect and beleeuers But that of their generall and great blindnesse there should be once a tearme end and conclusion this was not vntill now that Paul shewed it to be a secret hauing himselfe first learned it of God Tim. Wee haue seene that the Iewes shall be called in at length declare now vnto vs at what time they shall be called how long it will be before it be Silas Euen vntill the fulnesse of the Gentiles shall become in Tim. Tell vs the meaning of these words Silas Comming in signifies the Gentiles free accesse or entrance into the house of the liuing God which is the Church of Christ and by fulnesse is signified the whole body of the Gentiles or an appointed multitude of nations which are heere called fulnesse as before verse 12. the Iewes are called abundance because the number of beleeuers among the Gentiles should arise to a great company so that publikely among the Gentiles there should bee gathered a great company vnto Christ there being no nation or habitable country past by which should not imbrace the Gospell at least for a time according to that prophesie in Psal. 19 4. and that of our Sauiour Marke 15 16. and that testimony of Paul Col. 1 6. and that Oracle of Christ Mat. 24 17. Tim. But shall there be any time wherein the Gentiles shall be so vniuersally called so as euery one shall be saued Sil. Not so for then the Church of God should want enemies and the prophesies of Antichrist should bee vntrue but heereby their abundant accesse to the Church in greater heapes then euer since the Apostles time is noted which when it comes to passe then the blindenesse
A COMMENTARIE vpon the most Diuine Epistle of S. Paul to the Romanes CONTAINING For Matter the degeneration of our Nature by Adams Fall and the restauration thereof by the Grace of CHRIST Together with the perfection of Faith and the imbecillity of Workes in the cause of Iustification of elect sinners before GOD. For forme and maner of handling it hath The COHERENCE and METHOD The SVMME and SCOPE The INTERPRETATIONS DOCTRINES The REASONS and VSES of most Texts All which are set downe very Familiarly and Compendiously in forme of a Dialogue betweene TLMOTHEVS and SILAS By Thomas Wilson one of the six Preachers in the Cathedrall Church of Canterbury ¶ Our beloued Brother Paul according to the Wisedome giuen him of God hath written vnto you which the vnlearned and vnstable peruert to their owne destruction 2. Pet. 3 15. ¶ What Epistle of Paul is not more sweete then Honie AVGVST ¶ The sublimity of Pauls minde went beyond the Heauens Chrysost. ¶ This Epistle is a Catechisme for Christians and a perfect body of Apostolicall Doctrine Paraeus LONDON Printed by W. Iaggard dwelling in Barbican 1614. The Authors Epistle to the Christian and Courteous Reader THe counsell of the Heathen Poet for the maturity of publique writings Nonum prematur in annum hath not beene of me altogether neglected for I begun the exposition of this pairelesse Epistle some seuen yeares sithence at least after I had serued three whole Apprentiships in the Ministerie of the glorious Gospell of God According to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our latter thoughts bee wiser then our first I went ouer it againe by Catechizing Questions and Answeres in my Charge when I had once finished it by Lectures or Sermons All this while I had not a peece of a purpose to publish it being resolued it shold serue as Seede for that portion of the Lordes fielde and Husbandry committed to my care and trust partly because diuers learned Commentaries of Moderne Writers both forreigne and domesticall and some of them in our Mother-tongue were already extant vpon this Epistle but especia'ly for that Iiudged my selfe farre vnsufficient for such an enterprise As there was small reason after such burning lampes to erect my obscure light so I saw great reason to esteem my worke very vnworthy the publike view of this lettered and iudicious Age. Yea though sundry of my fellow-helpers in the Lord who by occasion of their businesse in our Citty were partakers of part of these Labours both by word and writing out of other Diocesses solicited me both earnestly and often For all this I suffered it to lye by mee rudely drawne out in Papers for mine owne priuate vse At last being much mooued thereunto by three seuerall Letters I was willing to part from my Coppie with expresse charge to him who receyued it a Friend in London vpon good Reasons rendred that it should onely bee surueyed by some skilfull Ministers to haue their opinion and aduice about the fitnesse of the publication cre it came vnto the authorized Licenser for two eyes see more then one And in matters of this kinde it is wel knowne to some I haue not trusted my selfe Euerie man in his ownc cause is party and therefore partial Lookers on often see more then the Actors doe But being preuented it was put into the Examiners hand before I had set too my last hand Afterward it was by my friend sent downe to me to be polished and perfected Perceiuing how heauens prouidence had brought it thus vppon the stage that it might both see and giue light what was I that I should resist it Where it may be marked that where God leadeth the way there it is safe following and comming after I yeelded the more willingly considering the motion and opinion of many Iudicious friends touching the fruitfulnesse of it did cal it out also for that my other weake endeuours in this kinde namely my Dictionary of the Scriptures found gracious acceptation entertainment of this present worke I haue the more reason to hope well not onely because of the excellency and variety of the matters handled and namely in the manie and maine differences betweene the ancient faith of the Romanes to whom Paul wrote and the newe vpstart opinions of our seduced Romanists against whom wee preach and write but also for the vnusuall and not vnprofitable manner of teaching by Interpretations Doctrines Reasons and Vses a forme wherein neuer any Comment on this Epistle was set foorth before As Iacob when his Sonnes were to trauaile into Egypt for Corne prayed for them saying The God almighty giue you mercie before the man so to this Treatise being to trauaile into many places I wish that it may finde fauour in their eyes that shall reade it To which purpose gentle Reader whosoeuer thou be suffer me to aduertise thee of some fevv things whereof I thinke it requisite thou shouldst take notice somwhat to excuse such faults as in such a worlde of matter I could not but run into beeing a man and more subiect to erre then inumerable other men 1. First thou hast here but an Epitome abridgement of longer discourses for the points of doctrine were largely followed furnished in my Sermons which in this Dialogue are contracted Wherein if you meet with some tautologies and super fluities or with dislocations som things not set in the right place or claudications and defects impute it I pray thee to the multitude of businesses being 3. times at least euery weeke in the publike vse of my Ministry whilst I did peruse prepare this to the Presse 2 Whereas some Doctrines are but lightly touched left bare without any amplification it is eyther because they were more obvious and casie or else are enlarged in some part of the Booke or because the volume would haue swolne too much if I had dilated all alike Looke for these tearmes Coherence Scope Sum Parts Interpretation Doctrines c. but sometime pointed in the Margent yet mostly noted in the body of the Booke as will be of any heedfull Reader easily obserued 3. Howsoeuer this whole Booke seeme and indeede is bigger then at first was thought of the Epistle beeing exceeding rich in Doctrines whereof thou hast scarse the gleanings yet the particular Dialogues will be deemed rather too compendious Matters being rather pointed at with the finger then explicated to the ful not so much the truth spoken out as an hint giuen what might be spoken leauing good grounds of Meditation to such as haue the gift and Art of Meditating 4. These things were preached in a popular Auditory for the most part where care was had to vtter high things in homely plaine words therefore the learned are to beare with it if they alwayes finde not the sublimity of the stile to answere the Maiesty of the matter I had rather speake fiue words to edification then a thousand to vaine ostentation And because I did not enioy
succour vs when we are tempted Heb. 8 2. Silas What comfort commeth to vs by his being Man Silas That God hath infinitelie set his loue vpon vs whose nature he would haue his Sonne to assume Also we are 〈◊〉 that he pittieth vs in our 〈◊〉 himselfe hauing beene 〈◊〉 and had experience of all the infirmities and miseries of our Nature Heb. 2. and 4. Tim. What Instructions take we from hence Silas That we ought to be humble in our conuersation seeing Christ so humbled himselfe as beeing God to become a seruant and to dye Phil. 2 6 7 8. Secondly that we neuer doubt of Gods loue toward vs whereof such a pledge is giuen vs in the incarnation of his sonne Iohn 3 16. Rom. 5 8. Thirdly that we studie and striue to returne al loue to him who so loued vs and by loue to serue one another as Christ through loue became man to serue his fathers will for our good Rom. 15 1 2 3. Ephe. 5 2. DIALOGVE III. Verse 4 5 6. 4 And declared mightily to be the Sonne of God touching the spirit of Sanctification by the Resurrection from the dead 5 By whom we haue receiued Grace and Apostleshippe that Obedience might be giuen vnto the Faith for his name among all the Gentiles 6 Among whom ye be also the Called of Iesus Christ. Tim. VVHat is the 〈◊〉 of this fourth Verse Silas That Iesus Christ is God Omnipotent of the same power Maiesty with his father so declared to the world by his glorious resurrection which was a worke of Diuine power Tim. What is meant by the spirit Silas His diuine Nature as the flesh against which it is set signifieth his humaine nature See Spirit vsed in like sence 1 Tim. 3. 16 1 Pet. 3 18. Heb. 9 14. Tim. Why doth he put Sanctification to spirit Silas To expresse the worke of his Diuinitie sanctifying his manhood with al graces aboue measure and quickning that flesh which he assumed vnto a life which is no more subiect to death Thus both Chrysostome and 〈◊〉 expound it of Christes owne rising Tim. By how many wayes did hee manifest himselfe to be the Sonne of God Silas By these seauen wayes The first is his Diuine and effectuall Doctrine for no meere man could teach as he taught also by his most innocent Life Secondly by his powerfull Myracles which were euidences of his Godhead beeing done by his proper power Thirdly by his fore-telling things to come Fourthly by his knowledge of mans thoughts Math 9 4. Fiftly by ordaining of the Sacramentes of his Church Math 26 20. Sixtly by institution of Ministers for the teaching and ruling his Church Mat. 10 and 28. Seauenthly by raising himselfe from the dead which is a worke sarre passing humaine power and therfore fitly brought heer to proue his Diuinity Tim. But Elisha and Paule raised the dead and wrought other Myracles yet were but men Silas True this was by a borrowed power euen in Christs name but Christ did raise himselfe which is more then to raise others as Prophets did and shall raise others by his owne proper power which argueth him to be more then a man not as an instrument but as a principall Efficient Tim. For what reasons was it needfull for him to bee a verie God that should be our Sauiour Silas For these Reasons First that he might giue full merit to the dooinges and sufferings of his manhood for a meere creature cannot merit of the Creator God Secondly that in his sufferinges which of it selfe hee might support his man-hoode could not beare such a waight of wrath as fell vppon him Thirdly that hee might giue his spirit to the elect to sanctifie them for the spirit being God none but God could giue him Fourthly that he might raise vp himselfe from the dead and all his members with him at the last and great day Fiftly that hee might bee a maintainer of that saluation which hee hath purchased and a Protector of his people for euer therefore his members trust in him and call vpon him which were a grieuous sinne if he were but a meere man for cursed is hee that maketh Flesh his arme Tim. What Vse is to be made of this truth Silas First it serueth to stirre vp our thankfulnesse towards God who hath giuen vs such a mightie Redeemer Luke 1 32. Secondly it should cause vs to put our whole affiance in him against all dangers and enemies bodily and spiritual Psal 2. verse last Lastly to be obedient to his voice speaking to vs in his word seeing he is that mighty God able to punnish all disobedience Acts 3 13. Heb. 2 2. and 4. Tim. What is meant by the Apostleship Silas The guift or faculty of that calling to be an Apostle secondly to be able to teach the church both which he had immediately from Christ. Tim. Why is it called Grace Sil. Because it is freely giuen him not onely without but against all desert and merit from the meere goodwill and fauour of God at the time of his conuersion by grace and togither with it Tim. Of whom did he receiue this Grace Sil. Of Christ immediately who both called and furnished him with authority and guifts euen then when hee went about to persecute and oppresse the Church that hee might be to the praise of his glorious grace Tim. To what end did he receiue it Silas To a twofold end and purpose First it is in respect of men to draw them by the inward work of the spirit ioyned to his preaching to beleeue and obey the Gospell of Christ. Secondly in respect of Christ that his name may be glorified by the calling and submission of many soules to his Doctrine acknowledging him for their Sauiour and GOD who before serued dumbe Idols as they were led Tim. Towards whom did Paul exercise his Apostleship Silas Especially towards the Gentiles amongest whom Christ was mightie by his Ministerie as by Peter he was mightie amongst the Iewes Gal. 2. 7. Tim. What do ye learne out of all this Silas That the guift and function of the Ministery are Christs free guift secondly that the vse of them is to be referred vnto the honour of Christ by winning men to beleeue and acknowledge him for they Sauiour by calling vpon his name and being called after his name Christians of Christ thirdly that Christ is a common Sauiour of Iewes and Gentiles which beleeue so as the difference of nations is taken away Acts 10 31 32. Tim. What are we to learne for our instruction and aedification out of the 6. Verse Sil. These foure things first that Paul doth wisely draw the Romanes with compasse and ranke of them to whom his commission as an Apostle did appertaine both to put from himselfe the suspition of a curious busie bodie and to make them more willing to receiue him being sent to them with authority to be their Instructer Also to humble the pride of the
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
of Augustine that by Adams fall all supernaturall things such as enabled to please God and concerned eternal life are quite lost whereas mans naturall guiftes are but onely wounded and impairied not wholy extinct somuch abiding as is sufficient to free him from excuse not to bring him to eternall life that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before Verse 15. 16. 17. Tim. Who gaue them this knowledge Sil. God himselfe who is the Authour of true knowledge as it is written God shewed it them this witnesseth to vs that beside naturall light of minde God did concurre withall continually helping nature and the weaknes of natural discourse giuing strength to natural faculties and powers much maymed by originall corruption that they might doe their office the better in collecting and concluding effects by consideration of causes Hence it came that amongst the Heathens there were such worthy men as Plato Aristotle Socrates Seneca Pliny Plautus Plotinus Paracelsus besides other moe which haue diued so deepe into the secrets of nature and haue written so many true thinges very learnedly both of Celestiall creatures and humainc duties euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature If any bee desirous to know what the meanes are by which God shewed and manifested in them what might bee knowne of him it was neither inquisition and search of the written word nor illumination of the spirit nor humaine instruction nor Angelicall Reuelation nor miraculous operations or diuine visions for these were the priuiledges of his Church people but the meanes were meere naturall as principles ingrafted discourse of reason assisted with a diuine concurrence obseruation of the Creatures by which being visible well marked and duely considred their minds were erected as by a ladder to think vpon the nature and properties of God which were insensible and inuisible For God being an essence separated from matter and not subiect to senses must be perceiued of men by some outward signes of wordes as to the Iewes of Creatures as to the Gentiles who by the beholding and experience of things created haue their knowledge of the Creator more and more polished and encreased The Doctrine and lesson which from all this wee are to learne it is that whatsoeuer knowledge of God or duties the Gentiles got they were beholding to God for it who though he vsed certain Organs and Instruments both within man and without him to engender this knowledge yet this honour still remaines to God that hee bee the Authour and giuer of it and hence is entitled a God of Knowledge which serueth to reprooue such of wicked vnthankfulnesse las forgetting God doe ascribe their great knowledge in diuine naturall and humaine things vnto their owne industry or to the second causes which were vsed for this is to rob God of his glory Withall it must admonish vs that fithence God delights in meanes and workes by them albeit hee is not tyed to them that therefore howsoeuer it is our sinne to set them in Gods roome by trusting in them or referring all praise to them yet it is our duty not to neglect them when wee haue them at hand least wee be found to tempt God Nowe I pray you passe forward vnto the 20. verse which seemeth as I conceiue it to be joyned to the 19. by a Preoccuption For it might be obiected that God being inuisible is vnsensible also and therefore could not be knowne because nothing commeth to the vnderstanding but by the senses to which the Apostle replyeth first by concession that indeed God is not to bee seene and perceiued by sense and then by a secret correction that notwithstanding beside that inward manifestation of himselfe by naturall instinct or imprinted light hee hath outwardly by the things created reuealed himselfe and what may be knowne of him Tim. You say aright for now hee carrieth vs forward to another new externall kind and way of knowing God touching whome tell me what things did the Gentiles know by this exterior way Silas His eternall Power and God-head that is his Eternity Power Deity vnder which be meant his properties which they learned of the great Booke of the Creatures out of which they might learne many things First that they had a maker Secondly that this maker being before the things made is Eternall without beginning or ending also of a spirituall Essence Thirdly that hee must needs be Almighty which made all things out of nothing and sustained such a masse of Creatures Fourthly the order variety and distinction of his Creatures declare his maruelous wisedome Lastly this sheweth his great goodnes that he made them all for our good benefit And finally that he was a most excellent worke-man a rewarder of good and euill Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them Silas To praise God and to loue him to depend vpon him and to seeke to please him as also to serue him with willingnes Tim. What euent had this knowledge in the Gentiles Sil. It made them excuselesse that is it tooke from them excuse of ignorance which they could not plead for themselues That this must bee the exposition of these words so as they are without excuse appeareth not onely by the testimony of sundry learned men as of Peter Martir auouching that God reuealed himselfe to Heathens not to this end on Gods part to take away excuse but the same hapned thorough their owne default that they had no other vse of their knowledge So faith Pareus this came eorum culpa so Gualter Gentium vitie by their own fault so Chrysostome by a consequent and euent vppon abuse of their knowledge not as a proper directly intended end but also by strength of reason for the end properly principally and by it selfe why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men was his owne Glorie and mans Happines subordinate thereunto that men acknowledging and glorifying him whome they knew might be blessed as Ver 21. doth not obscurely insinuate In that it sell out otherwise this was accidentally through Sinne blotting out and defacing Gods Image the remainders whereof being withalperuerted are weaker then to leade men to their ends strong to remoue excuse of ignorance Tim. But they might alleadge want of strength to do that they knew Sil. They could not do so because they thought vertue was in their owne power Secondly they had power giuen them in their creation which they lost by their own falt Thirdly they did not so much to the glorifying of god as they were able to do euen in their corrupt estate for the which God might iustly condemne them Tim. What may this teach vs Sil. First that God loues to cleare his Iustice from murmuring and complaints Secondly that if Christians
of that innocencie wherein man was created Tim. How proue ye guilt or fault and deseruing of punishment thereby Silas There is guilt or fault because wee are made sinners by it verse 17. and there is deseruing of punishment because this cannot be seuered from the former Also it is expressely saide that by it death went ouer all Tim. How do ye proue that there is corruption of Nature Silas Because it is written That weee go astray from our Mothers wombe Psal. 58 3. Againe that the frame of mans heart is onely euill continually Gen. 8 21. and that we are borne in sinne Psal. 51 5. and man borne of a woman cannot be cleane Iob 25 4. Tim. What doe ye call the corruption of our Nature and what be the fruites of it Silas It is a naughty vicious quality in our Nature whereby it is enclined to all euill naturally and vndisposed vnto any good yea enemie to God and disposed against all good as Titus 3 3. Hating God Col. 1. Minds set vpon euill workes The fruites of this our corrupt Nature are all sinnes whatsoeuer euen all those sinnes reckoned vp Ro. 1. 29 30 c. Gal. 5 19. Tit. 3 3. Col. 3 5. or in any other place euen all maner of sinnes not blasphemy against the Holy-Ghost excepted Tim. By what degrees doth this corruption proceede and go forward Silas First it begetteth lust which is an euill motion or desire sweruing from Gods will this is the spawn of all sinne The second is obedience to this lust Rom. 6 12. which we call consent when the will yeelds vnto the euill motions with purpose and resolution to do it this is called of Iames the conception of sinne Iam. 1 15 Then thirdly there followes an euill action in word or deede this is called of the same Apostle the bringing forth of lust it bringeth forth sinne that is some outward grosse acte in speech or action Lastly the going ouer this sinnefull acte by custome and continuance in it this is called the perfection or finishing of sinne vpon all this there succeedeth death as the terme last period or full point of this proceeding and course in sinning wherein it resteth Tim. But how proue ye that Original sin hath priuation or absence of Originall righteousnesse Silas This is the consequence vpon all the former for we could not be guilty deserue punishment and be corrupt if we had our first perfection Secondly except we had lost that we should not need to seeke and fetch that from another euen from Christ as ver 17. Thirdly when the Scripture saith God made man righteous but they found out many inuentions Eccl. 7 31. This prooueth that the perfect righteousnes giuen vnto vs in our creation is not only lost but thorow our owne fault lost Tim. Why is this sinne called Originall Silas First because it is from the beginning Secondly because it is first in vs before grace Thirdly it is the first head beginning of all sins Lastly it is in vs from our beginning euen from our very conception Tim. What vse of all this Sil. First it confuteth the errors of such which say it is nothing but priuation of righteousnes Also such as say it is nothing but the inclination of our nature to euill Secondly it sheweth the most heauy case in which we are all by birth we being all ouer-couered with corruption and sinfull putrifaction rotten and ful of sores and not so full of euill as voide of all goodnesse and so hatefull to God whose pure eyes cannot but hate vs abhorre vs and therefore we are called the children of wrath Eph. 2 3. See Ezck. 16. No leaper no lazar no Iob to be compared to vs if we saw our selues wee should loath our selues Thirdly the knowledge heereof must humble our stomacks and courages Fourthly it must stir vp great care of being washed and clensed from this spot all the water in the sea is too little to wash this one staine all care in the world is not great enough to get it scoured out Psa. 51 2 6. either repentance for this sinne or for no sinne Fiftly it must stir vp a desire and a thirst after the pure and holy conception of Christ which is the couer to hide the Salue to cure this originall sore Sixtly it may make vs compassionate and mercifull one to another especially to our children being all alike infected and they by vs and therefore in our chiding and corrections were should bee moderate Seauenthly it must keepe vs from extolling nature and the goodnesse of nature for all natures euen the best is poysoned there being nothing good in vs till grace come and plant goodnesse in vs for can one gather figges of thistles or grapes of thornes Math. 7. Tim. What is meant here by death Sil. Properly a depriuation of life vnproperly all such things as are forerunners and furthereis thereof all miseries sicknesses paynes the 〈◊〉 of death Tim. What life did Adam liue before sin Sil. A twofold life first of grace being led by the holy Spirit which moued him wholy to celestiall and diuine things this is called spirituall life The second is of nature wherby he was moued to follow those good things which tend to preserue nature and the estate of his body of both these kinde of liues Adam was depriued and so dyed a spirituall and naturall death for beeing before ioyned to God in his fauour mooued by his spirit hee now hauing sinned was turned from God lost his sauour and spirit and so could not aspire to any diuine thing but had his heart wholy set vpon euill and touching his naturall life he was threatned that to dust he should go Tim. Did not his sin deserue eternall death Sil. It did so but eternal death is nothing saue the continuance of spirituall death Tim. Yet naturall death was not inflicted vpon him after his sin for he liued still in the world and that a great while Sil. He did so howbeit he may be said to be naturally dead so soon as he had sinned First because by the guilt of his sinne hee was presently subiect vnto it Secondly God streight way gaue sentence of death vppon him and therefore hee may bee saide straight way to haue dyed as condemned persons are called dead men though they bee respited Thirdly the messengers and souldiers of death presently tooke hold on him and arrested him as hunger thirst cold heat diseases dayly wasting of his natural moysture to the quenching of life but God did spare him that the sentence was not presently executed to commend his patience and to giue Adam thereby occasion of saluation for the promise beeing giuen and hee called to repentance faitb by that meanes attained a better life through Christ then he lost through sin Tim. What did this shew Sil. That God doth not delight in the death of sinners but rather that they should returne and liue Secondly it teacheth vs patience towards such as
was such as is the manhood and nature of euery other man Secondly to shewe vs that howsoeuer a naturall eye could see nothing but the forme of a man yet that he had another euen a diuine nature not to be perceiued but by the eye of faith Tim. Why is sin added here and put to flesh Sil. First because humane nature as we beare it is corrupted with sin but Christ tooke it pure without sin Secondly our nature as Christ tooke it though it were free from the contagion of sin yet it was not free from the effects and fruites of sin for he was subiect to hunger thirst cold nakednesse wearinesse and death it selfe which because they are the necessarie consequents of sin therefore are they here called by the name of sin Tim. What is the instruction that ariseth from these words being thus opened Silas That Christ was truely incarnate and made man for our sakes as God taking mercy on lost mankind is the efficient cause of our freedome so his Son sent is the materiall cause of our freedome Tim. Wherefore was the Son of God rather to take humane nature then the nature of Angels Silas Because the purpose of God was to redeeme and saue not the Angels but mankinde which as it doeth expresse the greatnes of Gods loue to man so it must greatly excite and stirre vp mans loue to God for it is very considerable that men and Angels are both sinners yet the remedy was allowed to vs. Tim. But wherefore was the Son of God to take mans nature pure without sin Sil. Because otherwise he could neither haue been made a sacrifice for vs nor righteousnesse to vs for had hee had our nature with the least sin hee could not onely haue bin no Sauiour to vs but himselfe should haue stood in neede of a Sauior and in stead of giuing righteousnesse to others must haue receiued righteousnes from another Tim. But how was it possible to seuer sin and our nature one from the other Sil. Well enough he that seuered them in the first Adam by creation could tell how to seuer them in the second Adam by incarnation as hee will at length seuer them in all beleeuers at their glorification sin being but an accident which may bee separated without hurt to the subiect Tim. What is the vse of this Sil. First to moue vs to blesse God who hath giuen vs a Sauior holy and separated from sin and sinners Secondly to hunger and thirst after the sanctity and purenesse of Christs humane nature seeing wee haue so great need of it to couer our most vnholy and defiled nature the infection whereof alone is enough to condemne vs without this remedy Tim. What was it that Christ did for vs being made man Sil. He did for sin condemne sin in the flesh Tim. What is meant here by condemne Silas Not to punish or exact punishment for sin but to abolish and take away sin at once out of mans nature as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it as condemned persons vse to be taken out of the world that they may be no more so is sin from vs by the imputation of Christs perfectly sanctified manhood for though sin remaine in the godly yet it is as if it were not being not imputed as Augustine sayed Quicquid ille non imputare decreuit sic est quasi non fuerat Tim. What is to be vnderstood by this word when he sayth for sinne Silas Some interprete for sin of sin because sin did vniustly set vpon Christ to get him to dye and to bee crucified see Iohn 16 9. Secondly for sin by some doeth signifie for remission of sinnes Rom. 5 6 8. Thirdly some interprete for sin to be a sacrifice for sin 2 Cor. 5 21. but I take it this word for sinne must bee ioyned to the word sent and then it noteth the finall cause or ende for the which Christ became man namely to take away chase and driue sin out of our nature which hee tooke vpon him for this text speaketh of his incarnation and not of his sacrifice and death Tim. What is our instruction then from these last words Sylas This that all true Christians stand in extreame neede not onely of his passion and death in being made a curse or of his perfect obedience in doing the wil of God in his life but of his very incarnation and of his most holy and pure manhood because otherwise it is not possible that euer any beleeuing Christian should be saued but that they should all perish and Christ with whatsoeuer he is or hath as by testimony of Scripture giuen to vs ordained for vs and our Saluation Tim. Why doe ye say sa howe can they perish for whome Christ dyed and for whome he hath kept the law Silas Because none can haue eternall life in Heauen vnlesse they haue the absolute perfect righteousnesse which the law exacteth one principall part whereof is the perfect intregity of our nature our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law so as there bee not the least inclination or pronnesse to any euill but a through disposition to euery good thing This full perfection the law is not able as we haue heard to effect worke in vs because it is weake through our corruption wherby we are made vnable to answere it And therefore if we should not finde this perfect righteousnesse and integrity which the law requireth of them that are to liue for euer in the humane nature of Christ and haue it allowed and giuen to such as doc beleeue in him it were vnpossible that any should bee saued because nothing that is vncleane and vnholy shall enter into the new Ierusalem Reuel 21 27. and our nature euen after regeneration and faith it is still defiled by the remainder of sinne Howbeit Christ is not deuided he that hath one part of his Mediatorship hath the whole like a Ladder where no one stale can be lacking Tim. What profit is there to be made of this Silas First it teacheth Christians to be no lesse thankefull for Christs incarnation then for his passion Secondly it serucs to humble euen the godliest that are to thinke vpon their dwelling and remaining sinne for the abolishing whereof God must defcend and bee made man Thirdly it helpes to comfort the weake ones whē they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them and prouokes them to sinne against God Let them by a true faith consider of Christ his most perfect naturall innocency that it is no lesse reckoned to them for healing their defiled nature then his obedience and sufferings for remission of actuall sinnes and acquiting them from eternall destruction DIAL IIII. Verse 4. That the righteousnesse of the law might be fulfilled Silas First it ouerthrowes all Popish additions of mens
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasiō or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing whē no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
man could binde the Conscience then it would follow that inferiour power might prescribe and ouerrule the superiour These things serue to discouer the intollerable pride of that man of sinne the Pope of Rome challenging to himselfe that which is peculiar vnto God euen a Soueraigne rule ouer the conscience which hee will haue as much obliged vnto his Ecclesiasticall Lawes as vnto Gods morall Precepts so as men shall sinne mortally become worthy of eternall death if they breake any Papall constitution euen therefore because they bee his constitutions Thus Pererius the Iesuite affirmes but Bellarmine in his Chapter de pontifice goeth yet further that if the Pope should commend for vertues such thinges as are vices men are as much bound in conscience to obey them as if they were lawful things commanded of God and no maruaile seeing they ascribe vnto the Pope omnipotency and acknowledge him to be a God But what is this but to fulfill the prophesie of Antichrist by Saint Paul 2 Thes. 2 2. to sit in the Temple of God as God to lift vp himselfe aboue all that is called God For the Conscience is Gods Temple and subiect vnto none but to God according to that Giue vnto God the thinges that are Gods Mat. 22. Tim. But do not the Lawes of man binde the conscience in any respect Or if they do how or in what respects Silas Yea we are in Conscience bound to obey humane Lawes or els we run into the offence of God and so offend our Conscience This is the very meaning of our Text for if we must obey for Conscience sake then Rulers and Lawes do in some sort binde our conscience Againe this Commaundement be subiect vnto higher powers cannot bee broken with a good Conscience Therfore we are in conscience bound to do such things as are enioyned vs by rulers with this condition that the thing enioyned bee not contrary to common honesty equity reason and religion For further explanation of this point obserue that the Lawe of ciuill Magistrates do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require as Vsury drunkennesse periury theft murder and then wee obey not in respect of men but for diuine precept sake the things commanded being such as we cannot but imbrace vnlesse we would wound our Conscience but if the things inioyned be indifferent of a middle Nature neither prohibited by Gods Law nor exacted yet then we are to obey in Conscience not of the thinges themselues but first of the generall precept Honour the King submit your selues to Principalities be subiect to powers c. Se condly in respect of the end which the ruler propounds vnto himselfe and that is externall peace order comelinesse honesty which being morally good things wee are therefore in Conscience bound not to violate them Thirdly in regard of certaine accidents which do acompany the breach of human lawes as disloyalty contempt of Rulers scandal to our neighbors which being things morally euill therefore when any of them doe yssue for our neglect of ciuill Lawes then the conscience is hurt and sinne is committed though the things whereon the Lawes were made be but indifferent Finally if humane lawes be such as do determine of circumstances which be means the better to maintain obserue Gods moral Law as touching time and place of diuine worshippe and concerning the not wearing of Dagges Swords Gunnes to auoyde murther or moderation in meats drinkes apparrell c. to auoide intemperancy in these thinges it behooues vs to make Conscience that we do not offend because God himselfe hath bound vs to the exercise of all meanes and helpes whereby any vertue may bee exercised or any Vice eschewed Tim. Proceede to the next verse For this cause ye pay tribute and tell vs what is meant by these words Silas Now Paul reasoneth from their owne testimony as if he should say in that you pay tribute in this you witnes that you do owe subiection to Rulers euen for this cause that you may auoide wrath and keep a good conscience By Tribute is meant such paiments as the people contributed to their Rulers and were brought into the Kings Exchequer as one would say for commodities exported or imported thence called Phoros apo tou phérein or prosphérein Tribute herein differs from customes which are imposts and payments either paide by the polle man by man or according to mens seueral substances immoueables things lands or mooueables as Merchandize Note further that he saith not ye giue but ye pay tribute to teach that Tributes are not gifts but debts not things freely bestowed but of duty performed as it is written in the beginning of the seauenth verse Render to euery man his duty And whereas our Apostle writing to all beleeuing Romanes whereof some were Ministers some were people and vniuersally saith to them all yee pay Tribute This sheweth that no persons Ecclesiastical or Ciuill be exempted from this part of subiection of paying Tribute vnlesse where there is immunity granted by the bounty of the King Tim. What is our doctrine from this sixt verse Silas That it is a duty by God himselfe laide vpon all sorts of subiects willingly to pay vsuall customes and tributes vnto their Princes The Reasons of this duty be these First to testifie and declare our subiection toward powers that we acknoledge them to be our lawful Gouernors and that we haue them in singular account as men set ouer vs by God for whose sake wee pay them tribute subsidies and customes Secondly to maintaine and vphold the publicke charge that Princes are put to about the publicke tranquillity Whence it is that by Vlpian tributes are tearmed neruireipublica for that no more a body can be preserued without sinnewes then a Commonwealth without tribute Now reason would that euery man should bee burdened about the vpholding of that wherein euery man hath an interest publike charge to be defraid by publike purse euery man his share according to his meanes many hands wil make light labour Thirdly tributes are to be paide as a recompence vnto Maistrates for their great paines for they must apply themselues as the text saith verse 6. to this purpose that is with all their study care and might they must serue to take vengeance on the euill and to recompence the good to vse the sword for making of lawes for maintenance of peace execution of iustice and waging of warres these be matters of great waight charge and difficulty of much paine and perill which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler who is a seruant to all to watch when other men sleepe to trauaile abroad when other men stay at home to purchase other mens ease and safety with their owne disquiet and danger Which made a certaine wise man to say that if a Crowne lay on the ground he would not